> HAUSA FOLK-LORE WAN AN LIT API TATS UN I A NE THIS IS A BOOK OF STORIES \Front. HAUSA FOLK-LORE CUSTOMS, PROVERBS, ETC COLLECTED AND TRANSLITERATED WITH ENGLISH TRANSLATION AND NOTES BY R; SUTHERLAND RATTRAY, F.R.G.S., F.R.A.I. OF EXETER COLLEGE, OXFORD ASSISTANT DISTRICT COMMISSIONER, ASHANTI, WEST AFRICA AUTHOR OF 'CHINYANJA FOLK-LORE' QUALIFIED INTERPRETER IN HAUSA, TWI, CHINYANJA, M5LE WITH A PREFACE BY R. R. MARETT, M.A. READER IN SOCIAL ANTHROPOLOGY IN THE UNIVERSITY OF OXFORD PRESIDENT OF THE FOLK-LORE SOCIETY IN TWO VOLUMES: VOL. I OXFORD AT THE CLARENDON PRESS 1913 OXFORD UNIVERSITY PRESS LONDON EDINBURGH GLASGOW NEW YORK TORONTO MELBOURNE BOMBAY HUMPHREY MILFORD M.A. PUBLISHER TO THE UNIVERSITY PREFACE IT is our privilege at Oxford to be visited from time to time by officers of the Public Service, who modestly apply to us for instruction in Anthropology, more particularly as it bears on the history of the native races of the Empire. Not infrequently, however, they bring with them a previously acquired stock of anthropological information, such as almost takes away the breath of their duly constituted teachers. Thereupon the latter feel inclined to offer to change places ; and, instead of teaching, to play the part of learners in regard to them. Mr. Rattray furnishes a case in point. When he joined our School of Anthropology, he was already a past-master in all that relates to Chinyanja folk-lore, a subject on which he had actually published a useful book. Besides, though but recently transferred from British Central Africa to the West Coast, he was already at close grips with more than one of the lan- guages current in that most polyglot of regions. To claim, therefore, any share whatever in the origination of the present work would ill beseem one who merely offered sympathetic encouragement when Mr. Rattray proceeded to unfold his latest design. This design was to compass two ends at once — to obtain trustworthy linguistic material, and to explore the inner secrets of the Hausa mind — by giving a somewhat novel turn to an old and approved method. As regards the collection of folk-lore, the approved method — in fact, the only method likely to satisfy the demands of science — is this : the observer must draft word-for-word reports of what he hears ; and must further give the original vi PREFACE words, when a foreign tongue is used, so that it may be possible independently to control the version. Such a method, however, is more easily prescribed on paper than followed in the field. When the witness is illiterate — as commonly happens when there is genuine folk- lore to be gathered — its application proves exceedingly troublesome, for reasons that may readily be divined. A more or less formal dictation lesson has somehow to be given and received ; and the several parties to it are only too apt to conspire each in his own way to render it a failure. Thus the story-teller, on the one hand, is probably shy and sus- picious at the outset ; is put out of his stride by the slightest interruption ; and, becoming weary all too soon, tends to take short cuts, instead of following to the end the meandering path of the genuine tradition. The reporter, in his turn, is incessantly puzzled by the idiom, more especially since in such a context archaisms will be frequent ; boggles over a pronunciation adapted to a monotonous sing-song delivery, or else, perhaps, to a dramatic mimicry carried on in several voices; and is likely to be steadily outpaced into the bargain. Mr. Rattray's happy thought, then, was to remedy the practical shortcomings of the standard method by finding some one who, as it were, could dictate to himself; who, in other words, could successfully combine the characters oi ^story-teller and reporter in his single person. Moreover, as Mr. Rattray was not slow to perceive, the existing conditions of Hausa culture bring it about that the very type of helper needed is with due search to be procured. A malam of the best class possesses all the literary skill which a knowledge of Arabic and of the Arabic script involves. None the less, he remains thoroughly in touch with his own people, a Hausa of the Hausas. In his hands, therefore, the traditional lore loses nothing of its PREFACE vii authentic form and flavour. In short, the chance of literary manipulation may be ruled out. Hence it would seem, if I may venture to say so, that the Government of the Gold Coast was no less wise than liberal in its policy when, by the grant of a subven- tion, it enabled Malawi Shaihu's work to be perpetuated in the fullest way, namely, not only by transliteration and translation, but likewise by actual reproduction in fac- simile. For, apart from its value as a masterpiece of artistic penmanship, this clear and, I understand, correct calligraphy must prove of great assistance to European students of Hausa to whose official lot it falls to wrestle with the productions of the native scribe. Then, conversely, if an educated Hausa aspire, as well he may, to learn the English language, to- gether with the use of the English alphabet, he has here an invaluable means of comparing his own system of written symbols with ours. So much, then, for the more obvious advantages to be derived from a study of the malam1?* actual manuscript. Over and above this, it proves of assistance to the philologist, as Mr. Rattray shows, by making clear certain finer points of grammar in regard to which evidence was hitherto lacking. Also, I suppose, simply as exemplifying the characteristic differences between the African and the classical modes of writing Arabic, it would not be without a certain scientific interest of its own. Concerning the worth of the collected matter to the student of language and to the folk-lorist, I am hardly called upon to speak here, even were I competent to do so. Suffice it to say that, in respect of its contents, the book does not, of course, claim to stand alone. Yet, though a considerable library of Hausa literature is already in existence, it can well bear to be enriched by another volume such as this, which manages to dispense with the middle man of another mental type, and Vlll PREFACE brings us directly into contact with the native intelligence as it witnesses to itself. For the rest, I take it that the study of Hausa folk-lore offers fascinating problems to the student, if only because it calls for a critical sifting and weighing of the most drastic kind. The culture of the Hausas is not, in any sense of that much abused term, primitive. v They have undergone inter- penetration on the part of the Fulani and other alien stocks. They have more or less universally embraced Mohammedan- ism. ' They engage in trading expeditions which bring^ them into touch with most of the peoples of West Africa. Alto- gether, then, they are far away from that state of aboriginal innocence in which a strictly homegrown tradition perpetuates itself by means of stories that almost amount to oral rites, so undeviating is their form, so solemn their import and associations. On the contrary, the most characteristic feature of Hausa lore, when purged of its more obvious accretions from with- out, consists in the folk-tale ; which some authorities go so far as to regard as typically reminiscent of some degenerated and desolemnized myth. Nor can it be denied that, for example, various survivals in this region of what may be termed in a broad sense totemism lend colour to the view that the animal story may have fallen from a far higher estate, if the criterion of value be the seriousness of the beliefs which it embodies. To the student of folk-lore origins, however, the material available here is at least as good as to be got nearer home ; and, in so far as there still exist in Hausaland odd corners where customs lurk of a quite primaeval appearance, the chance of discovering the laws of change involved is relatively the better. Besides, quite apart from the purely scientific interest in origins, the reader will come to understand the thoughts and ways of the Hausas as they are now. Their notions about PREFACE ix right and wrong, for instance, are indicated pretty clearly by many of the animal stories ; seeing that each animal tends to represent a type of character calling either for admiration or detestation, and, being more or less humanized into the bar- gain, affords a nucleus round which a nascent moral philo- sophy can be observed to gather. Even more directly, too, may we obtain insight into the present conditions of Hausa culture by studying what the mdlam has to say about their history, manners, and arts. If brief, his notices are always business-like and to the point; while he plainly has access to information — for in- stance, in regard to bronze-casting by the cire perdue process — for which the European investigator might for the most part snap his fingers in vain. But, as the Hausas say, ' If you are not going to drink the pap, stop stirring it.' The pap, I am convinced, is excellent. So let us drink without more ado. R. R. MARETT. AUTHOR'S NOTE ON first proceeding to West Africa (the Gold Coast), and on commencing a study of the Hausa language, the compiler of this work was struck by the comparatively high standard of education found among the Hausa MALAMAI or scribes* Arabic characters are used by them, as by the Swahili of East and Central Africa ; but, whereas any natives met with there possessed but a very superficial knowledge of the Arabic language or writing, the Hausas could boast of a legal, historical, and religious literature, which was to be found preserved by manuscripts. The MALAMAI were everywhere the most respected and honoured members of the community. It was disappointing, however, at any rate for one who wished to study Hausa, to find that all their manuscripts were written not only in Arabic characters, but also in that language. This appears to be universally the case, even in Nigeria. The use of Arabic to-day among the educated Hausas corresponds to that of French and Latin in England in the middle ages. The writer's intention was, as soon as he had acquired a sound colloquial knowledge of the Hausa language, to collect some of their folk-lore and traditions, taking down such information as was required verbatim, and translating afterwards into English. This plan he had adopted when collecting his Chinyanja folk-lore. The advantage of such a system is that the original text will help the student of the language to appreciate its structure and idioms, in a way that the best grammars could hardly do. The translator will also be bound down thereby. There will thus be no room for embellishments or errors creeping in, AUTHOR'S NOTE xi as is liable to be the case when the investigator has had to rely on the vagaries of his cook, ' boy,' or other interpreter for his information. It follows that such a collection will be of more value from the anthropological standpoint. Indeed, of late years many collections of native folk-lore compiled according to this method have been called into being by the demand created by this new science of anthropology. As is to be expected, there are not many persons who have the fortune — or misfortune — to spend four or five preliminary years in acquiring a knowledge of the language of the people whose traditions they hope to study; yet such a probation is very necessary, if the collection is to be of any real value to the anthropologist. Stories and traditions collected through the medium of an interpreter are amusing, and might prove of interest in the nursery (though much would have to be omitted or toned down, as savage folk-lore is often coarse and vulgar according to our notions, and hardly fit pour les j'eunes filles) ; but for the student of anthropology such collections cannot be con- sidered to possess much value. The anthropological theorist, who is probably some learned professor at one or other of our great Universities, where he made a life-study of primitive customs and beliefs, has, in most cases, to rely for his data on the field-worker. He needs to feel perfectly convinced that the information on which he is seeking to base some far-reaching generalization is absolutely correct ; and this can hardly be the case, however skilled, conscientious, or well trained the field- worker may be, if the latter be wholly ignorant of the language of the people from whom he is collecting his information. Now the literary skill of the Hausas, already referred to, led the writer to depart somewhat from the modits operandi employed in his Chinyanja folk-lore, the subject-matter of which was taken down from the lips of the raconteur. xii AUTHOR'S NOTE For the present work the services of a learned MALAM, by name MALAM Shaihu, were secured. He himself wrote down, or translated from manuscripts in Arabic, such informa- tion as was required. Much of the work contained in the present volumes involved, first, a translation from Arabic into Hausa, secondly, a transliteration of the Hausa writing, and thirdly, a translation into English from the Hausa. During the writer's ' tours ' of service in West Africa, as also during his furloughs in England, this MALAM, who was entirely ignorant of English, made a collection of many hundreds of sheets of manuscripts (1907-11). In the meantime the present writer was making a study of the Hausa language and script, by way of securing the key to their transliteration and translation. He was fortunate, in the course of his official duties, in being stationed for some time at YEGI on the VoLTA river. YEGI lies on the main caravan route between Nigeria and Ashanti. Each month thousands of Hausas from all parts of Nigeria cross the river here, going to and from Nigeria with kola or cattle. Such a position enables a student, even better perhaps than if he were resident in Hausaland, to get into touch with Hausas from all parts of Nigeria. It was thus possible to select such stories or traditions as seemed most generally and widely known, and therefore likely to be of historical value on account of their antiquity. The Hausa given in the text is that of Kano or Sokoto, where by general consent the purest dialect is spoken. The Hausa Manuscript. The writing is throughout clear, correct, and legible. It has been written with the ay a (.*.) between most of the words to facilitate easy reading. Some of the specimens of Hausa writing that have been reproduced from time to time are obviously the work of illiterate Hausas, or at best are very carelessly written manuscripts, and as such afford little criterion of the best work of these people. The AUTHOR'S NOTE xiii hasty scrawls, which, it is true, form the larger part of the existing manuscripts, in which vowel-signs are missed out and words run together, often cannot be deciphered by the Hausas, and sometimes not even by the writers themselves, unless they know the context or subject by heart. Such manuscripts are therefore worthless for scientific purposes. They cannot, for instance, serve to disclose those nice points of grammatical construction which the perusal of a carefully written manuscript will reveal, though they can hardly be noted in the spoken language. The Transliteration. This has been given, letter by letter, word for word, line by line. Thus it is easy for the student to follow the original on the page opposite. The Translation. As literal a translation as is consistent with making the subject-matter at all readable has been given throughout. It is primarily as a text-book for students of the language that this work is intended, and for such a literal translation will be of most use. The author would crave the pardon of the general reader for the baldness and utter sacrifice of the English idiom which such a style of translation must necessarily involve. The latter may, however, find here and there a certain touch of * local colour ' in the phraseology, which may compensate for its other obvious defects. The value of Hausa writings. Hitherto, perhaps, it has not usually been deemed essential to know much about Hausa writing. (A slight knowledge of it is necessary, it is true, for the higher standard Government examination.) This work attempts to go somewhat fully into the subject of the writing and the signs used, in order to assist the student who desires a knowledge of the writing that will enable him to decipher manuscripts as apart from the printed type. The writer is convinced that a thorough knowledge of Hausa writing is essential for any advanced study of the language. Thus he has so far been rewarded for the time spent in the xiv AUTHOR'S NOTE minute perusal of the manuscripts comprising the Hausa por- tion of this book by the further elucidation or confirmation therein of grammatical structures not perhaps wholly accepted as proved, and by the discovery of some new idioms which, to the best of his knowledge, had apparently escaped the vigilance of previous writers on this subject, or else had taxed their powers of explanation. The length of vowels, which is so distinctly shown in the written word, does not hitherto appear to have had that attention paid to it that it undoubtedly deserves. Yet the length of a vowel may alter the meaning of a word entirely, e.g. guda, guda; suna, suna; gado, gddo, and so on. Indeed, an educated MALAM would consider a word as wrongly spelt whenever a long vowel was written where it should have been short, or vice versa. In Hausa writing such an error would amount not merely to the dropping of an accent, as in English, but to the omission of a letter. Moreover such a slip may lead to serious confusion, since the tense of a verb, or even, as has been seen, the entire sense of a word, may depend on the length assigned to the vowel. The author of Hausa Notes, perhaps the best treatise on the language yet written, remarks at some length on the apparent 4 absurdity ' of the want of any inflexion for the ist, 2nd, and 3rd persons singular of the past tense, for the plural of which the well-known forms in ka exist, and thinks the forms for these persons are the same as those used for the aorist tense. Yet a perusal of almost any half-dozen pages of the present manuscript will reveal the hidden missing forms. Were the student to search for these by ear only, he might easily never discover them, as they are almost indistinguishable in the spoken word. Again, the definite article,1 for many years conspicuous by its 1 First noted by Professor A. Mischlich. AUTHOR'S NOTE xv absence, will be met with repeatedly in these pages in the final nun, or ra, or the wasali or rufua bissa biu. Enough has been said to show the value and importance of a close perusal of Hausa manuscripts ; but emphasis must be laid on the fact that such writing must be the work of a learned MALAM, or probably these very details, which are of such importance to the scientific investigator, will be omitted, either through carelessness or ignorance. Proverbs. So far as possible, the endeavour has been made to omit such proverbs as have already been collected and published. The Notes. The student is expected to be familiar with the well-known works on the Hausa language by Canon Robinson, Dr. Miller, and others; hence only such phrases, words, or grammatical points as are not considered in these works are noticed here. Acknowledgments. The debt is vast which the student of any language owes to those who have by their labours reduced that language to a definite form. This makes it possible in a comparatively short time for him to master what it has cost the pioneers many years of ceaseless labour to create out of nothing. Availing himself of the fruits of their labour, he can thus move forward to fresh fields of research. Such is the debt that the writer owes to Canon Robinson, Dr. Miller, and others. His thanks are also due to his friend Mr. Diamond Jenness, of Balliol College, Oxford, for revising the English translation ; to Mr. Henry Balfour, Curator of the Pitt-Rivers Museum, Oxford, for having had the photographs taken that appear in this work, and for his valuable notes on the same which are again published through the courtesy of the Royal Anthropological Institute; to Professor Margoliouth for having translated the Arabic lines which occur in the Hausa script ; to Mr. R. R. Marett, of Exeter College, Oxford, Reader xvi AUTHOR'S NOTE in Social Anthropology, his tutor, who by his wonderful enthusiasm and ability may be said to have organized a school of working anthropologists, building upon the noble founda- tions laid by Sir E. B. Tylor and Dr. Frazer ; to the authorities of the Clarendon Press, who, besides dealing most generously with a work not likely to prove remunerative, have likewise laid the author under deep obligation by their friendly interest and advice. Finally, the publication of this work has only been made possible by the generous grant from the Government of the Gold Coast, to whom, as also to the Secretary of State for the Colonies, on whose recommendation the grant was made, the writer has the honour to tender his sincerest thanks. R. SUTHERLAND RATTRAY. EjURA, ASHANTI, WEST AFRICA. Sept. 8, 1911. CONTENTS OF VOL. I PAGE PREFACE v AUTHOR'S NOTE x ALPHABET , . . xix PART I A SHORT HISTORY, PURPORTING TO GIVE THE ORIGIN OF THE HAUSA NATION AND THE STORY OF THEIR CON- VERSION TO THE MOHAMMEDAN RELIGION, pp. 1-35. PART II STORIES IN WHICH PEOPLE ARE THE HEROES AND HEROINES 1. The story of the slave by name 'The World' . .38. 2. How brothers and sisters first came to quarrel and hate each other . 50 3. The story of the boy and the old woman, and how the wasp got his small waist . . . . . .68 4. The story about a beautiful maiden, and how the harte- beest got the marks under its eyes like teardrops . . 74 5. How the whip and the ' mara ' spoon (a broken bit of calabash) came to the haunts of men .... 80 6. A story about a chief, and how his sons observed his funeral, and the origin of the spider . . . . 108 7. A story about an orphan, showing that ' he who sows evil, it comes forth in his own garden ' 1 30 8. A story about a witch, and how the baby of the family outwitted her, and invented the first walled town . .162 b xviii CONTENTS PAGE 9. The doctor who went a pilgrimage to Mecca on a hyena . 186 10. A story about a chief and his cook 200 11. A story about three youths all skilled in certain things, and how they used 'that skill to circumvent a difficulty . . 204 12. A story about a giant, and the cause of thunder . . .210 13. A story about an orphan which was the origin of the saying ' The orphan with a coat of skin is hated, but when it is a metal one he is honoured ' . . . . .232 14. A story of a jealous man and what befell him . . . 248 15. A story of a great friendship and how it was put to the test , . 254 1 6. A story about a test of skill 256 17. A story about Miss Salt, Miss Pepper, &c. . . .260 1 8. The story of Musa (Moses) and how it came about that brothers and sisters do not marry each other. . .274 19. A story about a hunter and his son . . . . .284 20. A story about a maiden and the pumpkin .... 300 21. The Gawo-tree and the maiden, and the first person who ever went mad . . 312 ILLUSTRATION Modern Brass Castings ..... Frontispiece ALPHABET AND WRITING SIGNS The following are the letters employed in the Hausa Text : HAUSA NAME OF LETTER.* LETTER. 1 , 2 s '5 rt I.S REMARKS. nding alone. Ulected with bllowing. o ^ 13 flj O *"G S o inected with ^receding. 3 M •*-! o U J3 U Alif \ i \ The bearer of vowel-sounds Alif baki (black alif) I only, as is also am, really consonants. Ba guje o b Guje, lit. ba with the twirl. Ba * A ^ Ta guje U3 t Lit. ta with the twirl. Ta » X 0. Tsha guje 0 tsch Lit. tsch with the twirl. Tsha 3 X &• Jim karami koma baya s j [hind. Lit. small/ with a twirl be- Jim karami £*. Lit. small/. Jim sabe 2CV. Lit/with the part projecting. Jim sabe koma baya e Lit./ with the part project- ing and a twirl behind. Ha karami koma baya Ha karami t ^ h Lit. little h pointing back- Lit, little h. Oards- Ha sabe sv •£ Lit.A with the part projecting. Ha sabe koma baya Lit. h with the part point- ing backwards. * These names are given by the malam when teaching small children in the masalachi (schools) and are in no way classical, just as in English one might say big A, little a, &c. XX ALPHABET AND WRITING SIGNS LETTER. B 0 . y -C — ^ 73 ea HAUSA NAME OF LETTER. J £ fcjj 0 ui •| ^ .2 p 0 rt REMARKS. 13 tuo 11 «« "S^ |K £ 0 O ft; i— < a 5 H " 4> 03 o .S a •2 cS C 0 cj-° C i. c cu o co c3 U Ha mai-rua koma baya 6 h (as in Scotch Lit. h with the water (i.e. drop, dot) and pointing loch} backwards. Ha mai-rua iL h with the (drop of) water. Ha sabe mai-rua s=v h with the projecting part and dot. Ha sabe mai-rua koma bay a ^ h with the projecting part pointing backwards. Dal o o 0 cV d Zal 0 <3 c> ^ 2 Ra ^ ^ ^ ^ r Zaira ) ; y > z Tsa mal hannu L L k L ts Zadi b b la .^ z Kaf lasan 4 r s: iiX. k Lam arat J I Lam ) Lam jaye i Lam arat j- Mim arat r m Mim ,0 Mim jaye 4. Mim arat r ALPHABET AND WRITING SIGNS xxi HAUSA NAME OF LETTER. LETTER. Pronunciation in Hausa. REMARKS. i) a 13 M _c •3 a Sn Connected with following. o . m §•5 O ° Connected with preceding. Nun arat & • Nun guda i A Nun arat 0 Sodi arat (jm , Sodi AO xa - Sodi arat ^ Lodi arat U» / Lodi AO xi Lodi arat ^ Like alif bearer of vowel- sounds. Ain baki w5fi k5ma baya <£ — Lit. ain with the open mouth and the twirl backwards. Ain baki wofi £ Ain with the open mouth. Ain likafa A Stirrup ain. Ain likafa koma baya e Stirrup ain with the twirl back. V Angai baki wofi koma baya 6 t Angai with the open mouth and the backward twirl. Angai baki wofi Angai likafa Angai likafa koma baya C 3L 2 Angaz'vfith the open mouth. Stirrup angai. Stirrup angai vt\\h the back- ward twirl. Fa guje e, f f with the twirl. Fa 9 3L Fa guje ^ XX11 ALPHABET AND WRITING SIGNS LETTER. e d 3 H ^ .2 • HAUSA NAME OF LETTER. I '* to O . *o 1* 'I ti 1 1 u rt REMARKS. • *rt -a .S 4) ^ 'O ^* ^ tTi .a S * > w Ya arat ^ y Ya .> A Ya arat C5 ALPHABET AND WRITING SIGNS xxiii VOWELS The vowel-signs in Hausa are : 1. — (above the line) called wasali bisa = a. 2. — (below the line) „ wasali kasa = *'. 3. — (below the line) „ guda casa = e. 4. — (above the line) „ rufua = o or u. Long vowels are distinguished from short vowels in writing as in pronunciation, and the length of a vowel is of such importance that the meaning of a word is often entirely changed, or the tense of a verb altered according as a vowel is long or short. Long vowels are distinguished from short in writing in the following manner : 1. A long a sound by an alif following the wasali bisa (— ). 2. A long i sound by a_ya following the wasali kasa (-— ). 3. A long e sound by -&.ya following the guda kasa (-^-). 4. A long o or u sound by a wau following the rufua (~^~)« EXAMPLES : LONG VOWELS SHORT VOWELS I. IS = ba I. o = ba. 2. ,0 - bl 2. (_J - bi 3- t> = be 3. (_^> = be 4- £ = bo or <5# 4. (_^ = bo or ^» DIPHTHONGS There are three diphthongs in Hausa ; they are written and pro- nounced as follows : i. = at (like i in nice). 2. °« = au (like ow in how). o > 3» fi = oi (like oy in boy). xxiv ALPHABET AND WRITING SIGNS READING SIGNS 1. (•") This is known as karfi (i.e. strength). It is placed over a consonant, which is then pronounced as if doubled. 2. (*) Called hamza. It is put above an alif when the wasali is above, and below when the wasali 'is below. It has no effect on pronunciation. It is not used after a wasali lisa or kasa biu. 3. (?) Hamza da dauri (hamza with a dauri} is placed over a con- sonant to indicate that a syllable is of medium length. 4. (°) Dauri indicates the end of a syllable or the omission of a vowel, and the vowel over which it is placed is doubled in pronunciation. This is most important as it alters the mood in certain pronominal forms of the verb. By the doubling of the vowel-signs the final vowel is pronounced nasally, that (— ) Wasali lisa bin (— ) Wasali kasa biu (— ) Rufua biu is, as if followed by an n (nun). Note the alif following a wasali biu has no hamza. The wasali or rufua biu is sometimes used instead of the final n to denote the definite article. 6. (! , 1) Alif da tabi, 6isa, or kasa signifies that the alif and the following letter are not to be pronounced at all. R. S. R. PART I HISTORICAL s/ 2 HISTORICAL 1 Bismi alahi alrahmani alrahimi wa sala alahu ala man la nabiu baadahu. Wanan shi ne labarin Hausa. Kowa ya san shi garesu tun za- -manin kakaninsu da uwayensu, abin 2 karbowa ne wurin ma- -lamai(n)su da tsofafinsu. Wanda ya zama wani, ba wanan ba, bai zama 3 mai-chau garesu ba. Idan matanbaiyi ya tanbaye ka, 4 Ana mafarin Hausawa ? ' Ka che, ' Gaskla mafarinsu 4 Barebari da 5Arewawa.' Wada alamari ya yi ya zama hakanan. Sarkin 6Barno shi na da doki da kafo na zlnaria. 7 Dokin nan ba shi hanlnia banza banza, sai ranan jumaa. Idan ya yi haninia, sai ka che hadari ne. 8 Aka-boye shi chikin gida. 9 Sarkin kua, shi na da dansa, ya 10 di- -nga baiwa mai-kiwo nasa kurdi da rlguna, domin shi fito da dokinsa, su je, shi gama da godia ll tasa. Kulum hakanan. 12 Ranan sai mai-kiwo doki ya fito da doki, ya kawo. Dan sarki kuma ya fito da godia tasa. Su-ka-tafi daji. Su-ka-yi 13 baye. 14 Sarki kua ya 15 rigayi, ya fadi. Kowa 16 aka-gani dan dokinga In the name of Allah the Compassionate, the Merciful, and may the peace of Allah be upon him, after whom there is no prophet. This is the history of the Hausa (nation). It has been familiar to every one from the time of their grandfathers and grandmothers, (and) is a thing which has been handed down from the malamai (learned men) and the elders. Any account other than this one is not authentic. If a questioner ask of you (saying) ' Where did the Hausa people have their origin ? ' Say (to him) ' Truly their origin was (from) the Barebari and Northerners '. And this is the account of how this came to pass. The king of Bornu had a horse with a golden horn. This horse did not neigh just at any time, but only on Fridays. If it neighed you would say it was a tornado. It was hidden away in a house. Now the king had a son. He (the son) continually gave him who looked after the horse money and robes in order that (he might persuade him) to bring his horse out, and they should come, and he should mate the horse with his mare. And it was always thus. (And) one day the man who was looking after the (king's) horse took (it) the horse out and brought it. The king's son too took his mare out. They went into the forest and the mare was covered. Now the king has (had) previously said that whoever was seen (with) a foal from this horse - •zi.r > 5T4- "*4f^ fe+ji+x-ifrif t* j^f frfy* >^S^ - *•£_• ^VP *r4r/ / - 7 \s ** _••• ~ v_|i|T.p4 ^^ / ViiLS»A- ^T^s - T* ; •" .!ittt ^M « 4 HISTORICAL gidansa, shi-na-yanka shi. Yau ana-nan, 1T ranan godia ta haifu. Har da ya girma. Ranan dokin sarki ya yi hanmia. Sai dan doki ya amsa. Sai sarki ya che, l Ko gidan wa aka-gani, ayanka shi, kar 18akawo shi gabana.' Sai fadawa su-19ka-watsu chikin gari. Su-na- -neman dan doki. Sai su-ka-je gidan dan sarki, kamar dokin sarki da kafo nasa na zlnaria. Sai fadawa su-ka-che, ' Sarki ya che mu 20 tafo da kai.' Sai dan sarki ya dauki takobi, ya sare 21 mutun blu, saura su-ka-22 watse. Sai ya daura ma dan doki sirdi, ya hau. Sarki ya che, 23 akamo shi. Gari duka su-ka-hau dawaki, su-ka-bi shi. Ba su chika da shi ba. Ya 24 tafia tasa. Sar- -ki kua ya che kar 25 ahawa doki nasa. Idan ba dokinsa ba babu dokin da ke chikawa da shi. Dan sarki ya tafi, ya sabka kasar 26 Daura. Ya gani yar sarkin Daura, ita ke da 27 garin, shi na wurinta. Sai ranan ta che 28 ta-na-sonsa aure. Shi kua ya che shi-na-so nata. Sai su-ka-yi aure. Yar sarki ta yi chiki, ta haifu da, namiji, ta 29yaye. Ta yi chiki kuma,ta haifu mache,Mafarin 30fitarHausawa at his house, he would have his throat cut Things remained at this, (and) one day the mare gave birth, (and nothing happened) till the colt grew up, (when) one day the king's horse neighed, then the young horse answered. And the king said, ' At whose ever house they see it let (that person) be killed (lit. be cut), and do not let him be brought before me.1 Then the councillors scattered (to make search) in the town. They were searching for the young horse. And they came to the house of the king's son, and behold as it were the king's horse with its golden horn. Then the councillors said, ' The king has said we must come with you.' Then the king's son lifted his sword. He cut down two men, the remainder were scattered. Then he saddled up the young horse. He mounted. The king ordered he should be seized and brought (before him). The whole town mounted their horses (and) followed him. They did not come up with him. He has gone his way. The king, moreover, has given orders that his own horse is not to be mounted, and if not his horse, then there was not the horse to overtake him. The king's son (rode) went on and (eventually) dismounted in the country of Daura. He saw the daughter of the king of Daura, she possessed the town. He stayed with her. And one day she said she wanted him in marriage and he too said he loved her. So they married. The king's daughter became with child. She bore a child, a son. She weaned it. She was again with child (and) bore a girl. And that was the origin of the Hausa nation. jJt)&isJ&*kilk*4tJfi&*% ** - 1^ ^* iL Af~ MX^^^Jf^^^^^ \«X • O'j ^^ . JT -r t « ^T fi«^|ar^i^4 cjfgp^ ^T* ^>s ^j^>_^te^^^ 6 HISTORICAL ke nan. Barebari da Daurawa su ne kakaninsu. Ama wajan Musulumchi daga 31 Barno ya fito. Hausawa, da Barebari, da kowane iri, duka nan yanma da wuri kafurai ne. Saanan malamai su-ka-che, wada alamari ya zama. Akwai wani mutun, chana Barno, daga yayan sarakunansu, sunansa Dalama. Da ya chi sarauta, ana-che masa Mainadinama. 32 Fasara tasa, wai sarki 33 maabochin 34 rinjaya. Saada sarauta tasa ta wuche, watani sai ya a- -ika manzo, zua-ga halifa. Saanan kua 35 Abubakari-Sidlku, yarda(n) Ala shi tabata gareshi, shi ne halifa. Ka ga mafarin aikawa tasa, chewa 36 wanchananka mutun ya kashe, shi-na-jin labarin Musulumchi tun bai chi sarauta ba. Ka ga sunan manzo nasa, da ya aika, su- -nansa Gujalo. Sailin da manzo ya zo, ya iske halifa, batun yaki ya dauki hankalinsa, bai che ma manzo komi ba, sai ya che da shi zamna nan, saanan bai koma tuna magana tasa, domin daukan hankalinsa da maganar yaki na 37 mazowan tawaye. Manzo ya za- -mna chana, har manzo ya mutu. Bayan wata uku da kwanaki kadan saanan Halifa Abubakari Sidiku shi kuma ya mutu. Bayan watani sailinda aka-aje 38 Umaru Ibunuhutabi. Shi ne Halifa bayan Abubakari The Barebari and Daura people were their ancestors. But the Mohammedan religion, as far as that is concerned, from Bornu it came. Hausas and Barebari and whatever race (you can name) in the West were at first in early times pagans. Then the malamai (scribes) said that this is what happened. There was a certain man away there at Bornu from among the children of their royal house, his name (was) Dalama. When he came to the throne he was called Mainadinama, the meaning of that is, ' a chief more powerful than any other.' After he had reigned for some months then he sent a messenger to the Caliph. Now at this time Abubakari-Sidiku, the blessing of Allah be upon him, he was Caliph. You have seen the beginning of his being sent, referring back to that man (Mainadinama), was that he was hearing about Mohammedanism before he succeeded to the kingdom. Behold the name of his envoy whom he sent, his name was Gujalo. At the time when the envoy came he found the Caliph's attention occupied with a war. He said nothing to the envoy. All he said was, ' Remain here.' Then he did not again remember his words because his mind was so occupied with words of the war of the father of the twins. The messenger remained there till the messenger died. After three months and a few days then the Caliph Abubakari Sidiku he too died. After some months Umaru Ibunuhutabi was set up. He was the Caliph after Abubakari ^30 -a*jd > • % ofytffi*. j*2*gH** ^ ^x - * to '^fej ^^U&Jj^^ <*^ M&?M»rjn? *'jJaSaW?»P^^ x^ L V > ~"l t, "j^r^l^x «^fH ^V -1 .. — ^ M -> ^^ Ak -r ^» -cr I •» XT *? Z. . I* ^k. & 3 8 HISTORICAL Asidiku. Sai ya tuna alamarin manzo da mutua tasa. Saanan su-ka-yi shawara su sauran 39 sahabai. Su-ka-gama kai bisa aaika, zua Barno manzo. Aka-aiki Umaruasi, da takardu na Alkorani. Aka-che rubutun Abdulahi dan Umoru hallfa, da rawam, da takobl, da 40 kasausawa, da 41 garkua, da *2 fular sarauta, da tarkache ma- -suyawa, da akushl. Dukanta keauta ne, daga halifa, zua Maina- -dinama. Sailin da manzo ya kusa, sai ya aika garesu, wanda 43 kasanashe su labarin zuansa. Sarkin Barno, da mutane(n)sa, su-ka-hau dawaki, su-ka-gamu da shi nlsa. Sailin da ya shiga gari- -nsa sai ya nada masa rawani, ya 44 sabunta sarauta tasa, ya sa masa suna, Sarkin Barno, ya ba shi dukan abinda aka-che shi ba shi, domin kyeauta wanan da aka-aiko da ita gareshi. Ya zamna garesu. Shi-na-sanashe su admin Ala, da sunno- -ni manzo nasa, tsira da aminchin Ala, shi tabala garesu. Sun kashe, su-na-girmama shi, 4S matukan ban girma, su-na-neman albarka da sauran kalachi nasa, da abinchinsa, da wurin aje. Asidiku. Then he called to mind the report of the envoy and his death. Then they held a consultation, they his friends who remained. They joined their heads about the question of sending an envoy to Bornu. Umaruasi was sent with manuscripts of the Koran. It was said the writing of Abdulahi the son of Umoru the Caliph, and turbans and a sword and spears and shields and the kingly fez and such things and plates; all these presents from the Caliph to Mainadinama. When the envoy drew near he sent to them one to acquaint them of the news of his coming. The king of Bornu and his men mounted their horses and met him afar off. When he (the envoy) entered his town, then he bound the turban on him, he was established in his right to the kingdom, he was given the name of the king of Bornu, he (the king) gave him everything he was told to give him, because of the presents which he (the envoy) had been sent with for him. He lived among them. He was instructing them (the people of Bornu) in the creed of Allah and the names of His messengers, may the salvation and trust of Allah be assured to them. They continued to honour him, to the extreme that honour could be carried. They sought a blessing (by eating) the remains of his meals and his food and from the spot (he) set Htap*99*r^ ^-**l- i&iMt -•• ^AJ|MWW^« -.•ic.i Ayt+iij&A iSUikiCJ ^ <\( 4 \y Ut° c^i^^su^u-^ — c>^^ _ o • o — • .1 __ >_» io HISTORICAL kafafu nasa. Sashensu su-na-neman albarka da flatachen majina tasa da miawunsa. Su-na-hawan 46 shigifu, domin ganinsa. Su-na-neman alberka kuma da shafan tufafi nasa, da takalminsa, da bulala tasa, har aka-che, su-na-neman albarka da daba tasa, da sauran harawa tasa, da toroso nata. Ya rubuta masu takardu kuma, da rubu- -tun hannu nasa, mai-alberka. Ya zamna bisa hakanan matukan zamani, har aka-che gareshi, wadansu mazowan kasa su-na bayanka, su-na-so Musulumchi indaa sun gane ka, daa sun bi ka. Bai gaskata ba, sai ya aiki mai-tono boye, ba asan sunansa ba. Ya tafi, ya yi yawo chikin kasan Hausa. Ya tone ya ji su-na-yabo Musulumchi, su-na-so nasa. Ya komo, ya baiwa Umaru Ibunua- -si labari. Umaru Ibunuasi ya gaia ma mutanensa, ya che su tafi. Su-ka-yarda. Saanan ya yi shiri. Ya aiki Abdulkarimu- -Mukaila zua Kano. Kwatamchin mutun dari uku, Larabawa, su-ka-bi shi. Sailin da Abdulkarimu ya kusa da su, sai ya aiki wanda ke-gaia masu. Ya zo, ya che, ' Gaia masu manzo na manzo ya zo.' his feet Half of them were seeking blessing from the mucus from his nose and his spittle (by rubbing it on their persons). They were climbing the roofs in order to see him. They also sought blessing by touching his robes and his slippers and his whip, until it was even said they looked for a blessing from his beasts, and the remains of their fodder and their dung. Now he wrote manuscripts for them in the writing of his own hand, the blessed one. He lived amid such works up to the very end of (his) sojourn (and this went on) till he was informed that, ' Other owners of (another) land are behind you (and) are wishing for the Mohammedan religion, should they see you they would follow you.' He did not give (this report) credence until he had sent one to spy out (the land), his name is unknown. He (the spy) went and travelled over Hausa-land. He made secret inquiries, he heard they were praising the Mohammedan faith and that they wished for it. He returned and gave Umaru Ibunuasi the news. Umaru Ibunuasi told his people. He said they must go (and preach the Mohammedan religion). They agreed. Then he made preparations. He sent Abdulkarimu-Mukaila to Kano. About 300 men, Arabs, followed him. When Abdulkarimu was near to them (the people of Kano) then he sent one to inform them. He (the messenger) came and said, * Tell them the envoy of the envoy has come.' ™fy A*. s* ''fcl &J&tep&&& *2jfe ^i^4^ t^^7 9^ %&&3^>tja^J>i&& t __o. ^ ^^ ^^* ^^^ >•«» ^^ • ^ „. A> ^^r ^% ^a^S|U )%ii^^^j^%jA ;jK>^ M% 12 HISTORICAL Sailin da ya zo masu ya gaia masu abinda aka-aiko shi da shi. Su-ka-gaskata shi, su-ka-karbi abinda ya zo da shi. Sailin Kano ta kashe alkaria che, ama babu birni, sunan 47 mutanen Kano, Muhamadu-da-Jakara, sailin da Abdulkarimu ya sabka garesu. Ya rubuta masu litafi da rubutun hannu nasa, mai-albarka, domin bai zo musu da litafi ba, daga wajen Umaru Ibunu(l)asi. Domin hakanan alamari ya kashe, dukan wanda ke so shi iya rubutu mai-chau, sai shi tafi zua Barno, shi zamna chana, saanan shi komo. Ama Abdulkarlmu ya kashe shi-na-sanashe su sharaa Ala, da hukumchin sharaa, har su-ka-tanbaye shi abubua da ba su kasan Larabawa. Bai san jawabin da zaa shi gaia masu ba. Sai ya che da su, su bari har shi komo. Akwai daga abinda su-ka-tanbaye shi, tunku da yanyawa, da gafia, da budari, da tsara, da waninsa. Ya zamna garesu watani, kowache rana shi-na -sanache su Alkorani da Hadisai, masu-chau, har aka-che da shi, ' Akwai wata alkaria kusa da alkaria nan, ana-che mata Kashina, When he came to them he told them what (message) he had been sent with. They believed him, they received the thing which he had brought. Now at this time Kano was an unenclosed town but not a walled town, the name of the men (man) at Kano (was) Muhamadu Dajakara at the time when Abdulkarimu alighted amongst them. He (Abdulkarimu) wrote them books in the writing of his own hand, the blessed one, because he had not come to them bringing books from Umaru Ibunu(l)asi. And thus it has come to be reported that every one who wished to be able to write well let him set out towards Bornu and remain there (till he had learned to write) and then return (home). But Abdulkarimu continued to instruct them the laws of Allah and the commands of the law until they made inquiries about things which were not (to be found) in Arabia. He did not know what answer to give them. Then he said to them to leave the matter open till he returned (to Arabia). Among the things they were asking about were panthers, and civet-cats, and rats, and servals, and tiger cats, and such like (whether clean or unclean). He lived with them (many) months (and) every day instructed them well in the Koran and the Traditions, till at length he was informed, ' There is another town near this town, it is called Katsina, » A i4 HISTORICAL indaa sun gane ka, mutanen 48 garin, daa sun bada gaskia gareka da wanda ya aiko ka. Sailin da ya ji hakanan, sai ya yi shiri, ya tafi da kansa, zua gareta. Sailin da su-ka-ji labari zuansa, sai su-ka-gamu da shi msa. Sailin da ya sabka garesu, ya sanashe su abinda ya sanashe su, ya fori wanda ke rubuta musu litafi. Aka-che, chewa shia, bai rubuta musu Alkorani ba da hannu nasa, domin hakanan ne, mutanen Kano sun san Alkorani, sun fi mutanen Kashina har yau. Saanan bayan karewa tasa daga alamarin Kashina, sai ya koma zua Kano, ya zamna kadan. Saanan, sailin da ya yi nufi komawa zua Barno, ya die da su, ' Da sannu naa komo gareku da jawabai abinda ku ka tanbaye ni gareta.' Saanan ya tashi, ya tafi. Ama dayawa chikin mutanensa ba su bi shi ba, sai kadan su-ka-bi shi chikinsu. Saura su ka zamna, su-na abin girmamawa chikin Kano. Danginsu sun kashe mabayana sananu chikin Kano har yau, har mutane su-ka-che masu sharifai, aa ba sharifai ba ne su dai Larabawa ne. Hakikan Abdulkarimu ya sainya alkali chikin Kano, da shugaban sala, da mai-yanka, da wanda ke sanada yara, should the people of the town see you they would believe you and him who sent you.' When he heard (them speak) thus, then he made ready. He set out himself to go to it (the town). When they got news of his coming, then they met with him afar off. When he alighted among them he taught them about what (he had come) to instruct them in. He instructed one who was to write books for them. It was said, speaking of him, he did not write the Koran with his own hand, and because of this the Kano people surpass the Katsina in their knowledge of the Koran till to-day. Then, after the completion of his work at Katsina, he went back, going to Kano, (and) remained there a short time. Then when he thought of returning to go to Bornu he said to them, ' Shortly I shall return to you with the answer to what you were asking about.' Then he rose up and went away. But many among his people did not follow him, only a few among them followed him. The rest remained and continued to perform great deeds in Kano. Their descendants are found (and) known in Kano until to-day, till people called them seraphs, but surely they were not seraphs, they were just Arabs. Of a truth Abdulkarimu has set up a judge in Kano, and one to lead in prayers, and one to slaughter (live stock), and one who was to instruct the youths jy, J4KNM»*tJ#£ •**#- -^r_Sx...*«T, . V,°aTot>i* j«Ai*l^ jfrJiSEr ,« =^f/ •% M «f L.z ^&&^&^^ r^ U > i,i , . I 7> fe f JTr 1^^2l J^U ( jjU^ )";§;'i;j ^S^^'AfMffM^fK syfav.ysftffjfff'*' «*@s i .^^^i^ffi fiSAUJ fei^^A^i- r^- , ,«, ^ta/, r^JUf u ^Wy^^er'r* ^ ^^^^^^(^^^ %>«/•] 1 6 HISTORICAL Alkorani, da mai-kiran salla. Ya halalta masu abinda Ala ya halalta, ya hana masu abinda Ala ya hana. Sailin da ya koma zua ga Umaru Ibunula- -si, ya ba shi labari da abinda su-ka-tanbaye shi. Sai Umani Ibunula- -si ya yi kurum, bar ya koma zua ga hallfa, saanan ya aiko da jawa- -binta, bayan wata shida. Ya halalta masu sashenta, ya hane su sashe. Ama Abdulkarimu bai koma zua Barno ba, bayan komawa tasa zua garinsu, ko zua Kano. Hakanan Umaru Ibunulasi, ama ya yi sarautar Masar, bayan komawa tasa gida. Ama sauran garurua, su-na-zua, sashe zua Kano domin sanin adini, sashe kua zua Kashina, har adini ya chika kasan Hausa dukanta. Sai kasan 49 Kabi, chewa su, sun ki Musulumchi, su-ka-tabata bisa Kafirchinsu. Su-ka-tabata chikinsa. Sarakunansu sun kashe, sunansu, Barbarma, Argqji, Tabariu, Zartai, Gobari, Dadafani, Katami, Bardo, Kudamdam Sharia, Badoji, Karfu, Darka, Gunba, Katatar, Tamu. Wadanan dukansu sun ki Musulumchi bayan shiga tasa kasan in the Koran, and one to call (them) to prayer. He made lawful for them that which Allah had made lawful, and forbade that which Allah had forbidden. When he returned to go to Umaru Ibunulasi he gave him an account of what they had asked him about. And Umaru Ibunulasi was silent (on the subject) till he returned to go to the Caliph and then he sent an answer to it (the question) after six months had elapsed. He made lawful for them half of it, half he made unlawful. But Abdulkarimu did not return to Bornu after his return to their (his, Abdulkarimu's) town or to Kano. Thus (also) Umaru Ibunulasi, but he ruled over Egypt after his return home. Now the remainder of the towns were coming in, half of them to Kano in order to know about the (new) religion, and half also to Katsina, until the creed filled all Hausa-land. Now the Kibi country, speaking of them, they refused (to adopt) the Mohammedan religion, they continued in their paganism. They persisted in it. Their kings, (these) were their names, Barbarma, Argoji, Tabariu, Zartai, Gobari, Dadafani, Katami, Bardo, Kudamdam, Sharia, Badoji, Karfu, Darka, Gunba, Katatar, Tamu. All these refused the Mohammedan creed after his advent into the land 1 8 HISTORICAL Hausa. Saanan sailin da Zaidu ya chi sarauta, sai ya musulumta da wadanda ke tare da shi, kasan Kabi ta musulumta, zua wakatin Bata-Musa ; wadanan su ne sarakai Kabi chikin Musulumchi. Farinsu, Zaidu, Muhamadu, Namakata, Sulaimana, Hisrikoma, Abdulahi, Dunbaki, Alia, Usmanu, Chisgari, Barbarmanaba, Muwashi, Muhamadu-Karfi, Bata- -Musa. Bayansu Fumu ya yi sarauta. Ya juya Musulumchi da Kafurchi. Wadanan su ne wadanda su-ka-kafurta. Farinsu, Fumu, Kautai, Gunba, Sakana-Murtamu, Kanta, Rataini, Gaiwa, Gado, Masu, Chidagora, Gabangari, Maikebe, Marshakoki, Lazimu, Mashirana, Makata. Wadanan su ne dukansu sun tabata chikin Ka- furchi. Sailin da Kanta ya chi sarauta, ya sabunta Musulumchi, ya tanbayi malamai abinda ke chikin litafi. Ya tsaida adini chikin zamaninsa da wada- -nda ke bie da shi, har kasan Kabi duka ta musulumta. Wanan shi ne su- -nansu. Kantahu, Gofe, Dauda, Hamidu, Sulaimana, Malu, Ishaka, Muhamadu-Nashawi, Amum, Muhamadu- Kabe, Kantanabaiwa, Muhomadu-Shlfaya, Hamidu. Wadanan dukansu sun tabata chikin Musulumchi. of the Hausas. Then at the time when Zaidu came to the throne [then] he became a Mohammedan and those who were with him. The Kabi country became Mohammedan up to the time of Bata-Musa. These were the kings of Kabi under the Mohammedan regime. The first of them was Zaidu, (then) Muhamadu, Namakata, Sulaimana, Hisrikoma, Abdulahi, Dunbaki, Alia, Usmanu, Chisgari, Barbarmanaba, Muwashi, Muhamadu- Karfi, Bata-Musa. After them Fumu ruled. He turned Mohammedanism into paganism. These were they who became pagans. The first of them (was) Fumu, (then) Kautai, Gunba, Sakana-Murtamu, Kanta, Rataini, Gaiwa, Gado, Masu, Chi-da-gora, Gaban-gari, Maikebe, Marshakoki, Lazimu, Mashirana, Makata. These were they who all continued in paganism. At the time when Kanta ruled he revived the Mohammedan religion (and) inquired of the learned men the contents of (their) books. He established the faith in his time and in that of them who followed him, till the whole of the Kabi country became Mohammedan. These were their names, Kantahu, Gofe, Dauda, Hamidu, Sulaimana, Malu, Ishaka, Muhamadu-Nashawi, Amuru, Muhamadu- Kabe, Kantanabaiwa, Muhamadu- Shifaya, Hamidu. All these continued in the Mohammedan faith. £gF&&g£i 6j»jft3g) *l^Lg# Mj>4 asi^t^^i^ &t2* ja^w £% 4^^UUji ^fc^ieUAtMr &/4 c^« ^K' ,A. «^ t..>^ ^1 k ^f^^^^^^m ^^" ^ - *• A ;. '^(SUr^^Us /MI^JWiP>^w!S i-^^^>l^JiUy- ^.u «a§>i«> ^X • vX ^^ y^^ 20 HISTORICAL Sailin da Barbarma ya yi sarauta, ya musaya Musulumchi, ya zama Ka- -furchi. Kafurchi ya tabata zua wakatin Hudu. Shi ne wananda Usmanu dan Fodio ya yi yaki da shi. Ya kore shi, har ya kashe shi kusa da Kebi. Buhari dan Abdu-Salami, shi ya kashe shi. Shi ne sarkin Jega. Danginsu su ne sarakaita zua yau. Ya kare. Ama chikin Kano adlni ya tabata bayan komawa tasa, shi Abdulkarimu, admi ya dinga dadua kulum, da girma da daukaka. Ya tabata bisa hakanan shekaru dayawa, zua wakatin 50 Mainamugabadi. Shi ne wanda ya juya abinda Abdulkarimu ya aje. Ya walakanta suna, ya daukaka sarauta, ya walakanta Musulumchi, ya girmama gumakai, ya yi girman kai, ya yi shishigi. Masu-waazu su-ka- yi masa waazu, bai anpane shi ba waazunsu sai ya dada gir- -mankai. Shi-na-51alfahari. Ya tabata bisa hakanan har ya mutu. Danuwa- -nsa Kunbari ya zamna mazamninsa, ya bi tafarkinsa. Ya tabata ga wanan har wakatin Runfa. Shi kuma ya dada Kafurchi da shishigi. Shi ne wanda ya aure budrua alif. Ya yi foro da yin afi da turbla gaba gareshi, saan gaisua. Ya che, When Barbarma became king he changed the Mohammedan religion (and) became a pagan. Paganism lasted up to the time of Hudu. He was the one Usmanu the son of Fodio made war against. He drove him out (and pursued him) till he slew him near to Kebi. Buhari the son of Abdu- -Salimi, he it was who slew him. He was the king of Jega. His family are its kings till to-day. It is finished. But as for Kano in (it) the faith continued after his, Abdulkarimu's, return (home). The faith'continued to increase always with force and power. And it lasted on such footing for many years until the time of Mainamugabadi. It was he who changed the order of things Abdulkarimu had set up. He set at naught the law (of Mahomed), he made the kingship all powerful, he disregarded the Mohammedan faith, he exalted fetish worship, and was arrogant.| He surpassed (all his predecessors in evil). Instructors endeavoured to instruct him, but their admonitions were of no avail against him, but he increased in pride. He was vainglorious. He continued thus till he died. His brother Kunbari reigned in his stead and followed in his ways. He too continued in this (evil) till the time of Kunfa. He also spread paganism and evildoing. It was he who married 1,000 maidens. He instructed (people) to prostrate themselves and put earth on their heads before saluting him. He said, Ut&^^-^^/ra^ki " ^iWHwaW ¥*$** ^? / ' ? OK Lah 4^>^- ^/ jg**¥t? wjnmKlf W??* ^C., r ^Srtf - grt^7 f^, ^^ ^ rV^g v /M CA^X •^Zir^i- ^Lf- ^ fi^^f**aMkVi ^^^iaa^ ^.ij^^Li ££&i£ftr ^iiJiu- iSaa^ ^t«J 22 HISTORICAL kar akirayi wanda sunansa ya katarta da sunan uwayensa sai da 52 alkunia. Ya bata adini dukansa, ya sai da yaya, ya ginan gidan sarauta, wanan da sarakai Kano ke shiga bar yau. Ya aikata abinda ya so. Hakanan mutanen kasan Kano dukansu, sai dai daia chewa su, su-na-riko 53 suna, babu girma garesu, 54 fa che mutanen kasan Kano ba su san dafuan gia ba, sai kadan chikinsu, mutanen kauye. Hakanan ba su chin mushe. Su-na-55kachia matansu, su-na- -rufe kanunsu da lulubi. Ba su wani aiki sai wanan. Su-ka- -tabata bisa hakanan har aka-samu malamai chikin Kano, mai-gudu- -ndunia, mai-tsoro Ala. Sunansa Muhamadu-Zari. Ya tsaya da waazu, Runfa bai ji ba kowanin abinda ya ke yi masu waazu da shi. Sai su-ka-yi dabara chikin kashinsa, har su-ka-kashe shi da dare, kashin 66 gila, chikin tafarkin masalachi, ya kwana 57 yankake, ya 58 sashe, har gari ya wave. Aka-bisna shi wakatin luha. Kushewa tasa 69 sananla che chikin Kano. Ana-ziara tata let not him whose name happened to be the same as that of his parents be called so, but (let him be called) by some sobriquet. He completely destroyed the creed, he sold free men, he built a palace, the one which the kings of Kano enter to-day. He did what he wished. And it was so with all the people of Kano except a very few, speaking of them, they kept to the Mohammedan faith, they were not powerful, only the Kano people did not know how to make beer, except a few among them, men in outlying villages. Thus they did not eat any animal that had died a natural death. They removed the clitoris of their women, they covered their heads with a veil. They did nothing else but this. They continued in such (conduct) until learned men were found in Kano, who had renounced the world, who feared Allah. (Of these learned men one) his name was Muhamadu-Zari. He stood up and preached. Rumfa paid no heed to whatever admonitions he admonished them. But they planned to kill him, till at last they did kill him in the night by slaying him from behind, in the road to the mosque, and he lay (there) murdered, cast aside, till dawn. He was buried about eight in the morning. His grave is known in Kano, it is visited .V*&&i* »4 HISTORICAL ana-tsaro nata, ana-che da shi 60 mai-kalgo, ana-neman albarka da adua gareshi. Saanan Abdulahi-Sako ya tsaya bayansa. Shi-na-waazu, ba su ji ba gareshi, sai walakantatu, ama mainya mainya ba su ji ba. Sai su-ka-ba shi tsoro, har ya fita, ya gudu, zua kauye, domin shi yi ma mutanen kauye waazu. Saanda sarki ya aiki wanda ke ka- -mo shi. Su-ka-kamo shi, su-ka-dinga bugunsa, har su-ka-kawo shi. Shi-na maras lafia. Ya mutu bayan kwanaki kadan. Kushewa tasa sanania che bayan 61 gwoboron dutsi, ama ba aziara tasa, ba atsaro nasa. Kafurchi ya tabata hakanan har wakatin Muhamadu-Alwali. Shi ne wanan 62 Usmanu dan Fodio ya yi yaki da shi, bayan zamansa chikin sarauta shekara goma sha.bakwoi. Ya fita shi da mutanensa, ya gudu, zua 63 sasan dama. Wani bai san wurin da ya zamna ba har yau, aka-che Barnabarna, aka-che ba nan ba. Malami su-ka-che tun zuan Abdulkarimu, har zua zamani Usmanu dan Fodio, saraki sabain da shida. Kushewansu dukansu ta tabata chikin birnin Kano, biu, Bawa da Muhamadu-Alwali, ama chikin Kashina. Admi ya tabata bayan and watched over, he was called 'the Kalgo man', blessings are sought by prayers being made for him. Then Abdulahi-Sako stood up (to proclaim the creed) after him. He was admonishing them but they paid no heed to him, except some people of no importance, but those in authority did not hear. And they frightened him so that he fled to the outlying towns in order to instruct the people of the lesser towns. Then the king sent one to seize him. They seized him, and continually flogged him till he was brought before (the king). He was (by this time) ill and died after a few days. His grave is known, (it lies) behind the rock (known as) ' the single rock ', but it is not visited or watched over. And so it came to pass that paganism existed till the time of Muhamadu-Alwali. It was he Usmanu, the son of Fodio, made war on, after he had ruled in the kingdom for seventeen years. He (Usmanu-dan-Fodio) drove him out and his men, he fled in the direction of the country on the right and none know where he settled till this day, (some) say Barnabarna (some) say it was not there. The learned men said that from the coming ot Abdulkarimu till the coming of Usmanu, the son of Fodio, there were seventy-six kings. All their graves have remained in the town of Kano, but two of them, that of Bawa and Muhamadu-Alwali, are in Katsina. The creed continued after *""* cJj ^ytLT /^^ ? ^l^ ./• 2lc» €* 4T» »f «:r? ^- ^. li ?»J-X..t f^^^j/^r3^ 4;^^>- .yfc&S^ 4S^4^f>t4Af^ t$^ij^^uy^a»^ ^t 26 HISTORICAL komawan Abdulkarlmu. Adini ya dinga dadawa kulum, ya tabata da girma. Mutanin 64 Gobir su-ka-dinga zua Kashina, su-na- -karban adini garesu, da gaskia, da kokari. Su-ka-shiga chikinsa bald dai. Adini ya tabata garesu kuma, tamkar da ya tabata chikin Kashina. Ama Musulumchi ya tabata chikin Kashina ; hakanan zua wakatin Agarga. Shi ne farko wanda ya juya abinda Abdulkarlmu ya aje chikin Kashina. Masu-waazu su-ka-yi masa waazu. Bai ji ba. Ya tabata ga Ka- -furchinsa bar ya mutu. Kaura ya yi sarauta, da dansa, ya bi hainyar ubansa. Kafurchi ya tabata har zamanin Wari-mai-kworia. Shi ne wanda ya yi shishigi, ya yi gir- -man kai, girman kai baba. Ya auri budrua alif. Ya 66 kinkumu chikin barna, bai bari ba. Shi-na-neman magani domin shi 66 dawama chikin dunia, kar shi mutu, har wani 67 boka ya ru- -de shi, wai ba shi mutua harabadi. Wanchananka mai- -magani ya aikata masa abinda ya aikata daga magani. the return of Abdulkarimu. The faith continued to grow always and took firm hold. Men from Gobir continued to come to Katsina and were adopting the Mohammedan faith with (in all) truth and earnestness, they embraced it, all together. The faith took hold among them also as it had taken hold in Katsina. And so it was until the time of Agarga. He was the first who changed the state of things that Abdulkarimu had established in Katsina. Instructors (strove) to admonish him. He heard not. He remained in his heathenism till he died. Kaura ruled the kingdom, and (then) his son; he followed the path his father had taken. Paganism continued till the time of Wari-mai-kworia. It was he who did evil and was most arrogant. He married i ,000 maidens. He embraced evil (and) did not cease. He sought for (a) medicine in order that he might go on living in the world and not die, till (at last) a certain wizard deceived him, saying he would never die. That doctor did for him what he did from (his knowledge of) medicines. sr fti ;z«zAft M •% -*-<» .2 «»T cJ^eU^aaaJjat! > / ^ •n/^Ti* J/^^a ^4/4^ o T- Xr« *J %• • - 7 ' V^X ^ A. A C2 _ I *y ~ i~ . _• A _ f^ \ *. 28 HISTORICAL Sarkin nan ya ba shi dukia dayawa, aka-che bawa dari, kuyenga dari, da doki dari, da kore dari, da sania dari, mache da bajinin sanla dari, da rago alif, da akwia alif. Ya ba shi tufafi wadanda ba su 68kidayuwa domin yawa, da wanin wanan, Ala shi ne masani. Chikin zamaninsa ne aka-samu malami blu chikin Kashina, masu-gudu dunia, masu-tsoro Ala. Su- -nan guda Muhamadu-Ibnumusina, sunan guda kua, Muhamadu-Dunmurna. Kowane daia chikinsu ya yi waazu, waazu mai-shiga chikin zuchla, bai [bai] ji ba. Sai su-ka ba shi tsoro domin su bar waazu. Ba su bari ba. Sarakai kua, ba su ji ba, har malamai nan su-ka-mutu. Chikin Kashina kushewa tasa sanania che har yau, wurin yaro da baba ana-ziyari tasa, ana- -kiwo, ana-neman albarka da adua garesu. Ama Wari-mai-kworia, chewa shia, ya zamna shekara tokwas bayan an-yi masa maganin, kar shi mutu. Ya mutu chikin shekara ta tara. Sailin da ya mutu gardaman sarauta ta a- -bko tsakanin yan sarakai. Sashe su-ka-kashe sashe, har aka-kashe kamar mutun alif chikin birnin Kashina, tsakanin da da bawa. Saanan kanin Wari ya chi sarauta, bayan ya kashe dan Wari. This king gave him much wealth, it was said one hundred slaves, one hundred female slaves, a hundred horses, a hundred black tobes, and a hundred cattle, cows and bulls a hundred, and a thousand rams, and a thousand goats. He gave him robes which could not be counted by reason of their number, and things of this description, Allah he know (what all). In his reign two learned men made their appearance in Katsina, men who renounced the world (and) who feared Allah. The name of one was Muhamadu Ibnumusina, the name of the other also was Muhamadu Dunmurna. Each one among them gave instruction, (such) instruction as enters into the heart. He did not hear them. Then they made them afraid in order to dissuade them from preaching. They did not desist. The kings also did not pay any attention till these learned men died. In Katsina their graves are known till to-day, where young and old visit and guard, and at which blessings are sought by prayers for them. Now Wari-mai-kworia, speaking of him, he lived eight years after he had had the medicine made for him to prevent his dying. He died the ninth year after (taking) it. When he died a quarrel about the kingdom arose among the king's sons. Half were slaying the other half until about 1,000 men were killed in the town of Katsina among both free men and slaves. Then the younger brother of Wari ruled after slaying the son of Wari. f^Ll f^i WWgpelti'^S* *3r J>M^|^di6feitSi? GWU jj^k. i ., — . ^^ ^X 5> ^ ' — /«. ^^ !tr^ f>^ -J; _y .0 'VO^ plM^^fe^^^d^^ ^^^^^%-^8^Wi^ 30 HISTORICAL Shi kuma ya tabata bisa Kafurchinsa. Kafurchi ya tabata chikin Kashina bar wakatin Bawa-Dungaimawa. Shi ne wanda Usmanu dan Fodio ya fita daga Kashina, shia da mutaninsa su ka nufi 69 Maradi, su-ka-zamna chana har yau. Danginsa sun kashe, su-na-yaki da dangin Usmanu dan Fodio har yau. Ama Gobir su-ka-taru, su-ka-tabata bisa adini, su-ka-tabata chikinsa har wakatin Babari. Shi ne farin wanda ya musaya suna, ta zama 70 bida, ya daukaka ginin Kafurchi, ya yi girman kai. Masu-waazu su-ka-yi masa waazu, bai karba ba, sai ya tabata bisa Kafurchinsa har ya mutu. Bachira ya chi sarauta, ya aikata kaman aikinsa, sai ya dada barna da batarwa, kunfan Kafurchi ya daukaka chikin kasar Gobir, sara- -kanta su-ka-yi girman kai, su-ka-sai da dia, su-ka-aikata abinda su-ka-so, har alamari ya zama, kowane sarki ya chi sarauta, sai shi auri budrua dari. Sai su dai ba su san dafuan gia ba, sai kadan chikinsu. Ba su chin musai, ama sailin da zaa gaisua su-na-zuba kasa ga kainsu, su-na-bauta ma turu, masu-riko He again continued in heathenism. (And) heathenism continued in Katsina till the reign of Bawa-Dungaimawa. It was he Usmanu, the son of Fodio, drove out of Katsina, he and his men, they went to Maradi, they settled there until to-day. His descendants continue to make war on the descen- dants of Usmanu, the son of Fodio, till to-day. But the (men of) Gobir assembled together and continued in the faith and dwelt in it till the reign of Babari. He was the first who changed the true faith, it became lax, he exalted (and) set up paganism (and) was arrogant. The preachers (of the faith) preached to him but he would not receive (their instructions), but persisted in his heathenism till he died. Bachira ruled over the kingdom, he did what his predecessor had done, he added to the evil he had done, and the harm, the foam from the wave of heathenism rose in the land of Gobir, its kings were proud. They sold free men, they acted as they wished until report had it that every king that ruled married one hundred maidens. But (the only redeeming point was) they did not know how to make beer, except a few among them, (and) they did not eat animals that had died a natural death, but when they greeted (their kings) they poured earth over their heads, they served idols. (Some) who cleaved to the faith %»/>*x . ^T&J-t^sg* Sfc/^H d^^^^^fe^4??% 32 HISTORICAL su-na chikinsu, sailin kadan ne, walakantatu, babu girma garesu. Su-ka-tabata bisa hakanan har wakatin n Bawa-jan-gwarzo. Ya dada Kafurchi, ya yi girman kai, har aka-samu malami chikin zamaninsa, mai-gudun dunia, mai-bautar Ala, ana-che masa Alhaji Jibrilu. Aka-che, chewa shla, ya tafi tun Gobir, ya je Maka, ya yi haji, ya za- mna chana kama shekara ishirin. Aka-che ya zamna Masar shekara goma sha takwas. Ya zamna chikin Maka shekara biu, saanan ya komo zua Gobir. Ya waazche su sabunta dare da rana, boye da bayene. Su-ka-ki abinda ya fadi, sai su-ka-nufi kashinsa. Sarakunan Hausa duka su-ka-gama kai bisa su-kashe shi. Ba su iya ba. Malamai sun kashe Kalawa, sailin ama ba su iya fadin wani abu chikin sani, sai boye, domin tsoro sarakai. Sai Alhaji-Jibrilu, chewa shia, ya tsaya da waazu, ya yi kokari bayane, ba su iya sun kashe shi ba. Shi kua bai iya ya hane su ba ga abinda su ke chiki. Sai su-ka-dada shishigi da Kafurchi-chikin wakatin nan. were (still) among them, at that time only a few (and) without power or influence among them. And they continued thus till the time of Bawa- jan-gwarzo. He went on (living) in heathenism. He was arrogant till a learned man was found in his reign, one who had fled from the world, one who served Allah. He was called Alhaji-Jibrilu. It was said, speaking of him, he went from Gobir, he came to Mecca and performed the pilgrimage and resided (away) there twenty years. It was said he lived in Egypt eighteen years. He stayed in Mecca two years, and then returned to Gobir. He instructed them each new day and night, in secret and openly. They refused the thing (message) he brought and thought to kill him. All the kings of Hausa(land) plotted to slay him. They could not. The malamai were in Kalawa at that time, but they could not speak from their (store) of knowledge for fear of the chiefs. Only Alhaji-Jibrilu, speaking of him, he stood (fast) in (his) preaching and strove openly (and) they were not able to kill him. He could not, however, prevent them (doing) the evil they dwelt in. And they continued in evildoing and heathenism in this reign. /rii^t JJ *• 34 HISTORICAL Aka-haifi Usmanu dan Fodio, sailin da Alhaji Jibrilu ya mutu. Usmanu dan Fodio ya fara waazu kadan kadan, har Bawa-jan-gwarzo ya mutu. Dan uwansa, Yaakubu, ya zamna mazamninsa. Sailin Usmanu ya bayana waazu sarari, har ya aikata abinda ya aikata, ya kare. Mun72 takaita zanche nan. Ala shi ne mai-katari. Ya kare. Tslra da aminchin Ala shi tabata ga anabi. Amin. (Then) Usmanu, the son of Fodio, was born at the time when Alhaji- Jibrilu died. Usmanu, the son of Fodio, began to preach little by little till (the time when) Bawa-jan-gwarzo died. His brother Yaakubu reigned in his stead. Then Usmanu proclaimed (his) preaching openly till he did what (all the world knows) he did (and) finished. We have drawn the history to a close. Allah, he is the one who knows all. It is finished. The salvation and blessing of Allah be upon the prophet. Amen. PART II STORIES ABOUT PEOPLE* 38 STORIES ABOUT PEOPLE. No. i No. i. 1 Bismi alahi alrahmami alrahimi, wa sala alahu ala mam la nabiu baadahu Wanan 2 babi ne na gatanar mutane. 3 Gatanan, gatanan, ta je, ta komo. Bawan sarki shi ke da * maatansa, aka-che ta-na-neman maza. Ya che karia, maata ta ba ta neman maza. Sai ranan wata tsofua ta che masa, ' Kulum idan ka tafi fadanchi, sai ta je wurin maza ' ; sai tsofua ta che, ' Yau ka hau dokinka, ka che zaa ka kauye, ka kwana.' Sai bawa sarki ya damra sirdi, ya hau, ya kama hainya, ya tafi. Da marenche ya yi, 5 bai zaka ba, shi kua ya che, In the name of Allah, the Compassionate, the Merciful, and may the peace of Allah be upon him, after whom there is no prophet. This is the beginning of a story about people. A story, a story. Let it go, let it come. A slave of a chief had a wife, and it was said of her she was of a loose character. He (the husband) said it was a lie, (and) that his wife did not go after men. At last, one day, a certain old woman said to him, * Always when you go to the council then she (your wife) is after the men ' ; and the old woman said, ' To-day mount your horse (and) say you are going to an outlying village (and) you are going to sleep there.' Then the chief's slave saddled up, mounted, took the road and went off. When evening came he had not come, for he had said, it.* -> ^«T* /f* «%**L A"»-*»~|L_£ ^^^fi^Cf^ 9^ s A TtL*g>A ^r , a; sLrtL^ii • ^^f Skli;,^> i ^U^^^yj^u^ H(^^2n* /r : 7 ^•^^f4fefcfe44 ^ 40 STORIES ABOUT PEOPLE. No. i 1 Ina je, baa ni komowa,' 6 Maatar kua, ashe 7galadiman gari, da waziri, da wani bawa(n) sarki, sunansa Duma, 8baubawa ne, da fitar mai-gida, sai maata ta aika gun farkonanta, ta che ' Mai-gidana yaa tafi kauye, ama baa shi komowa yau, sai gobe.' Sai 9galadiman ya sai naman arba da shinkafar alfin, wazlrin gari ya sai naman arba da shinkafar alfin. Bawan sarki Duma ya sai naman arba da shinka- -far alfin, aka-kai mata. Dare ya yi, sai galadima ya zo, aka-sainya masa shinkafa da nama, shi-na-chi. Sai ya ji motsin takalmin waziri. Sai ya fada karkashin 10gado, aka-dauki shinkafa, aka-rufe. ' I am going and shall not return.' Now the wife (possessed some lovers), the galadima and the vizier, and a certain of the chief's slaves, a foreigner, by name 'The World', and on the master of the house going out, then the wife sent to (these) her lovers, she said, ' My master will go to an outlying village, and he will not return to-day but to-morrow.' Then the galadima brought four thousand cowries worth of meat and two thousand cowries worth of rice to bring to the woman. When night came the galadima arrived, the meat and rice was set out, and he ate. Then he heard the sound of the slippers of the vizier, and down he fell under the bed, and the rice was lifted and covered up. ^to^V;4utoK5'^U^ /I /• v 77 P77 >^aLfliV» ^ilift^/Lg- 42 STORIES ABOUT PEOPLE. No. i Ashe waziri ne. Sai ya zamna ; shi kuma aka-ba shi shinkafa da nama, shi-na-chi. Sai ya ji motsin takalmin Duma, shi-na-che mai-gida ne. Sai ya fada karkashin-gado. Sai ya iske "galadiman 12zamne. Sai ya-che, 1 aa galadima ne ? ' Ya che, * I,' ya che, ' mu rufa ma kaimu aslri,' ya che, * Babu laifi.' Su-na-nan, zamne. Sai aka ba Duma nasa rabo ; shi kuma shi-na-chi. Sai su-ka-ji mostin kofato dokin mai-gida, 13 ya zo. Sai Duma ya yaada akoshin tuo ; ya fada karkashin gado. Sure enough it was the vizier. Then he sat down, (and) he also was given rice and meat. He ate. Then he heard the noise made by the slippers of him called ' The World '. He thinks it is the master of the house. So he fell under the bed, when he discovered the galadima sitting (there). Then he said, ' Oh, it 's the galadima, is it ? ' And he said, ' Yes,' (and) said, 'Let us keep this secret.' And he said, 'There is no harm in that.' They were sitting there then, (and the one called) ' The World ' was given his share, and he also was eating. Then they heard the hoofs of the horse of the master of the house ; he has come. Then ' The World ' threw away the plate of food (and) fell under the bed. ^i£jw 44 STORIES ABOUT PEOPLE. No. i Sai Duma ya gani mutum. Sai ya che, 14' Ke wacheche anan ?' Sai galadlma da waziri su-ka-che, ' Mu ne.' Sai Duma ya che, ' Galadlma me ta kawo 15 ki nania ? ' Sai su-ka-che, ' Domin Alia, Duma ka bari mu rufa makanmu aslri.' Sai Duma ya che, * To, ku yi kulum.' Sai su-ka-yi shiru ; mai-gida kua shi-na wurin dokinsa, 16 shi-na- -kunche sirdi ; bai sani ba. Sai ya che maata ta ba shi rua, shi yi wanka. Ta ba shi rua, ya yi wanka. Sai ya shiga daki, ya zamna bisa gado. Sai maata ta che, * Sannu da zua.' Sai ya 17 gaza amsawa, shi-na- -mamaki, shi-na-che, ' Duma, Duma.' (Domin da aka-yi masa karla, aka-che 18 matasa ta-na-neman maza, ga shi ya zo bai ga kowa ba), shi-na- -fadi, ' Duma, Duma.' Maata tasa ta-na-che, Then 'The World' saw a man (there). He said, 'Who are you?' Then the galadima and the vizier said, 'It is we.' Then ' The World' said, 'You, galadima, what brings you here?' And they said, * For the sake of Allah, World, let us keep this secret among us.' And 'The World' said, 'All right, keep silent.' Then they kept still. The master of the house meanwhile was at his house taking off the saddle, he did not know. Then he told his wife to give him water to wash. She gave him water and he washed. Then he entered the house and sat on the bed, and his wife said, 'Greetings to you on your coming.' He did not reply, he was wondering and saying, ' The World, the World ' (because he had been lied to and told his wife went after the men, and behold, he had come and saw no one). And he kept saying, 'The World, the World.' His wife said, 46 STORIES ABOUT PEOPLE. No. i 4 Me ya faru mai-gida ? ' Sai Duma baubawa shi-na-che da shi ake yi. Ashe ya yi fushi. Sai ya che, 19 ' Ke ya dulin wa- -nan Duma ki ka lena, Duma kadai ki ka gani, ba ki gani galadlma da waziri ba, sai Duma, domin kin lena Duma ? ' Sai kokua ta kable chikin daki. Sai galadlma da waziri su-ka-fita da gudu, su-ka-bar Duma da mijin maata, su-na-kokua. Tsofua ta-na-kuwa, ta-na-che, gudunmawa, bar aka-zo, aka-raba su. Gari ya waye, aka-kai sharaa wurin sarki. Sai mai-maata ya 20 maida magana. Sai fadanshi ya pashe da daria. Sai sarki ya che, ' Ina galadlma da waziri ? ' Aka-che ba su zo ba. Sar- -ki ya che ' Atafi, agani lafia '. Aka-je ' What is the matter, master ? ' Now he (by name) ' The World ', the foreigner, thought it was to him he was speaking. Truly he waxed angry, and spoke, saying, 'You , is it (him called) " The World " only you have to find fault with ? Look, do you not see the galadima and the vizier, but only " The World ", seeing that it is " The World " you are finding fault with (only) ? ' On that all was confusion in the room, and the galadima and the vizier ran out, and left him called ' The World' and the woman's husband fighting. The old woman was shouting and calling for help. They (people) came and separated them. Next morning the matter was brought before the chief, when the woman's husband stated the case, but the councillors split themselves with laughing, and the chief said, ' Where are the galadima and the vizier ? ' and he was told they had not come. And the chief said, * Let some one go and see if all is well with them.' (And) they went 48 STORIES ABOUT PEOPLE. No. i aka ishe galadlma da waziri, baa su gida. Ashe sun shiga daji, har wayau ba agansu ba, domin kumia. Domin hakanan mutum mai-girma bai kamata shi yi aikin da bai kamata ba. Shi ke nan. 21 Kungurus kan kusu. and found that the galadima and the vizier were not at their house. Of a truth they had gone to the bush ; and until now they have not been seen, for very shame. And the moral of this (is that) it does not behove a man of position to act improperly. That is all. Off with the rat's head. 50 STORIES ABOUT PEOPLE. No. a No. a. 1 Gatanan, gatanan. Wanan tasuniar yarinya che. Wani mutun ke da yayansa uku, biu maza, daia mache. 2 Machen ita ake so. Sai 3 baban wansu ya tafi da su daji. Ya che su je itache. Da su-ka-je daji, sai ya kama ta. Ya hau itache da ita ; ya-damre bissa itache ; ya zo, ya-che, ' Yarinya * ta batche daji, (ba su) ba su gane ta ba. Sai su-ka-komo gida.' Su-na- -kuka. Sai ubansu ya tanbaye su me ya faru. Su-ka-che, ' Kanwamu che ta batche chikin daji, (ba mu) ba mu gane ta ba, munyi nema mun gaji, ba mu gane ta ba.' A story, a story. This tale is about a maiden. A certain man had three children, two boys and a girl, (and) it was the girl he loved. Then (one day) their big brother went with them to the forest (bush), telling them to come for sticks. And when they had reached the forest, he seized her (the girl), climbed a tree with her, (and) tied her on to the tree, (and) came (and) said, 'The maiden has been lost in the forest,' (and said) they did not see her, so they came home. They were weeping. Then their father asked them what had happened, (and) they said, ' Our young sister she was lost in the forest (and) we did not see her. We searched until we were tired, but we did not see her.' * • • • 53 STORIES ABOUT PEOPLE. No. a Sai ubansu ya che, ' babu laifi.' Ana-nan wata rana sai fatake su-ka-zo, su-na-wuchewa chikin daji. Ta ji maganansu. Sai ta-che, ' Ku, ku, ku, ma- -su gorina, idan kun je 5 unguan tudu, ku gaida wana Hallabau, ku gaida wana Tanka-baka, ku-gaida wana Shadusa ? ' Sai fatake su-ka-ji hakanan. Sai su-ka-che, tsuntsua ke yin wanan abu. Sai kuma, ta kara. Sai madugun ayari ya-che, 6 shii-je shi-gani, ko menene ke yin hakanan. Sai ya tafi ; ya je ; ya iske yarinya bisa itache, 7 daure. Sai ya-che, ' Masurai ko masu-mutua ? ' Yarinya ta che, ' Masu- Then their father said, ' It cannot be helped.' Then one day traders came and were passing in the forest She (the girl) heard their voices and she (sang) said, ' You, you, you, who are carrying kola nuts, if you have come to the village on the hill, greet my big brother Hallabau, greet my big brother Tanka-baka, (and) greet my big brother Shadusa.1 When the traders heard this they said that birds were the cause of this (singing). Then again she repeated (the song). Then the leader of the caravan said he would go (and) see what it was that was doing (singing) thus. So he went off (and) came across the maiden fastened to the tree. And he said, ' (Are you) alive or dead ? ' The maiden said, ' Alive, 54 STORIES ABOUT PEOPLE. No. 2 rai (masurai).' Sai shi madugu, dakainsa ya hau bissa itache, ya kunche ta. Da wuri kua, shi, 8 madugun ya nemi haifua, bai samu ba. Sai ya che ' Wanan yarinya daka ina (daga enna) ? ' Sai yarinya ta che, ' Ubamu ya haife mu, mu uku, bm maza, uwarsu guda. Ni kua, ni kadaiche, gun uwata. Ubamu kua da uwamu su-na-so na, ba su so yan uwana, domin hakanan baban wamu ya tafo da ni nan, ya rude ni ya che mu tafi itache, ya zo da ni nan, ya daure ni bisa itache, ya tafi, ya bar ni. Ubanmu atajiri ne, domin hakanan, ya yi mani hakanan.' Sai madugu alive.' So the leader of the caravan himself climbed up the tree and untied her. Now long ago the caravan leader had wished for offspring, but he was childless. Then he said, 'Where is the maiden from?' And the maiden said, 'Our father begat us, we were three, two boys by one mother, I also alone, by my mother. Our father and mother loved (me), (but) did not love my brothers. And because of that our big brother brought me here, deceiving me by saying we were going for sticks. He came with me here, tied me to a tree (and) left me. Our father is a wealthy man, and because of that, he (my brother) did this to me.' Then the leader of the caravan ^^i^4f^AM*5 56 STORIES ABOUT PEOPLE. No. 2 sai ya che, ' Ni kua, kin zama dlana.' Sai madugu ya kai ta gida ; ya yi jinya, bar ta warke. Ta-na nan gunsa har ta issa aure. Ta zama budrua, babu irinta ko- -ina. Da kowane 9 bigire ana-jin labari- -nta, ana-zua garin kalo(n)ta, har ranan shi baban wansu, ya balaga, bai samu maata ba. Sai ya ji labari, aka-che wani a- -tajiri shi-na da dlansa, gari kaza, sararin nan, babu kamanta. Sai shi kuma ya je gun ubansu, ya che ya ji labarin dlar wani atajiri, ita shi ke so. Sai ubansa ya gama masa said, 'As for me, you have become my daughter.' So the leader of the caravan took her home (and) nursed her till she recovered. She remained with him until she reached a marriageable age, and grew into a maid whose like was nowhere. And whenever she was heard of, people came to look on her, until a day (when) her elder brother reached manhood. He had not found a wife. Then he heard the report which said that a certain wealthy man had a daughter in such and such a village ; in all the country there was not her like. Then he went to their (his) father (and) said he had heard about the daughter of a certain wealthy man (and) it was her he wished (to marry). So his father gave him 58 STORIES ABOUT PEOPLE. No. 2 kaya ; ya je wurin neman aure. Da ya tafi Ala ya yi masa katar, ya samu. Aka-ba shi yarinya. Su-ka-yi aure. Su-ka-zo gida, zaa shi 10 sa yarinya zane, yarinya ta kia. Kulum kakanan, sai idan su-ka-tafi gona, sai ta dauko turmi, da tabaria na zinaria, da ubanta ya ba ta. Ta dauko hatsin, da uwar miji ta ba ta, wai ta yi fura. Sai ta zuba-chikin turmi(n) zinaria, ta-na-daka, ta-na-fadi, 1 Daka, daka, turmina, ll uba ya komo uban miji, waio kaitonia, uwa ta ko- -mo uwar miji, waio turmina.' Hakanan bar ta kare daka. Ta-na-kuka, ta-na-waka gifts, (and) he came to seek a wife in marriage. And Allah blessed his quest and he found what he sought, and the maid was wedded to him. They came home, but when he would consummate their union, she would not give herself to him ; (and) it was always thus. Only, when they (all) went off to the farms she would lift her mortar and golden pestle which her father had given her, saying she was going to make 'fura' cakes. And she poured the grain into the mortar of gold and pounded and (sung) said, ' Pound, pound, mortar, father has become the father of my husband, alas for me! Mother has become the mother of my husband, alas, my mortar ! ' And so on till she had finished pounding. She was weeping (and) singing. 6o STORIES ABOUT PEOPLE. No. 2 Ashe wata tsofua na nan ta-na-ji abinda, ta ke fadi. Kulum hakanan, sai ranan ta kwarmata ma uwayan miji. Sai ta che, ' Idan zaa ku gona, ke uwar miji ki fita, ki ba ta hatsi, ki che, ta daka fura, zaa ki gona, idan kin fita, ki labe, ki komo, ki shige daki, ki yi kurum, ki ji abinda ita ke fadi.' Yau uwar miji ta fita, ubansu ya fita, yara da mata duka su-ka-fita, su-ka-che, zaa su gona. Aka-jima, sai uwar miji ta komo, ta shiga daki, 12 ta-na-kunche. Sai yarinya ta dauko turminta na zinaria, da tabananta na zinaria, ta-na- Now a certain old woman of the place heard what she was (saying). It was always so, until one day she told the mother of (the girl's) husband, and she said, ' When you are all about to go to the farm, do you, mother of the husband, come out, give her grain, (and) bid her pound " fura ", as you are going to the farm. When you get outside steal away (and) come back, enter the house, (and) remain silent (and) hear what she says.' So the mother of the man came out, their father came out, the boys and the woman all came out, and said they were off to the farm. A little while after the man's mother came back (and) entered the hut (and) crouched down. Then the maiden lifted her mortar and golden pestle. She was ^ 62 STORIES ABOUT PEOPLE. No. a waka, ta-na-fadi, ' Daka, daka, turmina, uba ya komo uban miji, wayo turmina uwa ta komo uwar miji, wayo kaitonia.' Ta-na-yin waka hakanan, ta-na-kuka da hawaye. Uwa kua ta-na daki, ta-na-ganinta, bar ta gama abinda ta ke yi duka. Mutanen gida, da su-ka-tafi gona, su-ka-komo. Uwa ba ta che ko- -mi ba. Da dare ya yi, sai ta gaya ma mai-gida, ta che ' K.% ji, ka ji, abinda yarinya nan ke yi.' Uba, ya che, ' Ko yarinya da ta bache, ko ita che ? ' Sai su-ka-che, ' Ama idan ita che, akwai wani tambo ga bayanta, tun ta-na 13 jaririya, aka-bar ta daki wurin wuta, ya kone ta ? ' Aka-kirawo ta. singing and saying, 'Pound, pound, my mortar, father has become (my) husband's father, alas, my mortar ! Mother has become (my) husband's mother, alas for me ! ' She was singing thus (and) shedding tears, the mother also was in the room and was watching her until she had done all she had to do. When the people of the house who had gone to the farms came back, the mother did not say anything. When night came, then she told her husband ; she said, ' Such and such the maid did.' The father said, * Could it possibly be the maid who was lost ? ' Then they said, ' But if it is she there is a certain mark on her back ever since she was an infant, she had been left in a house with a fire (and) it had burned her.' She was summoned. ijfiiUfgZ* *fr ^'V|£S''« -^f ^*^y^^M^ 64 STORIES ABOUT PEOPLE. No. 2 Aka-gama ta da Ala da anabi aka-che, ' Mutume nan, da ya yi maki aure nan, ubanki ne, ko kua anba shi riko ne ? ' Sai yarinua ta kla ta fadi. Aka yi, aka yi, ba ta fadi ba. Sai u uban ya che, ' Kawo bayanki en gani.' Ta juya bayanta. Su-ka-ga tanbo, wanda wuta ta kone ta tun tana jariria. Sai su-ka-che, ' Ashe hakana ne, tunda farm da ki-ka-zo domin me ki (ki) gaia mani ? ' Sai su-ka-sani diarsu che. Sai su-ka-aike gun ubanta, wanda ya tsinche ta, aka-gaia masa kaman da aka-yi. They adjured her by Allah and the Prophet (and) said, ' This man who gave you in marriage, is he your father or were you given to him to be brought up only ? ' But the maiden refused to answer. Try as they could they could not get an answer. Then the father said, 'Present your back that I may see.' She turned her back, (and) they saw the scar where the fire had burned her when she was an infant. Then they said, 'Truly it is so. From the first when you came why did you (refuse) to tell me (us) ? ' And they knew it was their daughter. And they sent to her (foster) father, the one who had found her, and he was told what had happened. &^^4tY&jfc4i£«r 94^4^fM4lN!* I V ^^ ^JTjUfd:./- *• »•'• L; J^^T v. ^^f^^^^ C ? ! «»..? 1 lU^j^VLliiiJ^^- i^.\A^4f:.f^ 66 STORIES ABOUT PEOPLE. No. 2 Sai shi kua ya che, ' Babu laifi ina roko ku ba ni yarinya, idan na ga wani, in ba shi. Sai su kuma su-ka-ki yarda.1 Miji kua, da ya ji hakanan, sai ya dauki kwari, da 15 baka tasa, ya shiga daji, ya rataye kainsa, ya mutu. Mafarin kiyaya 16 yan uba ke nan. Shi ke nan, 17 kungurus kan kusu. And he said, ' There is no harm done. I beg you give me the maiden. If I have found another I shall give her to him (the husband).' But they (the girl's real father and mother) refused to consent to this. As for the husband, when he heard this he took his quiver and bow. He went into the forest (and) hanged himself. He died. And this was the beginning of hatred among the children of one father by different mothers. That is all. Off with the rat's head. ****• ™ V~~ rf^^Hp M ?.A*ldl • %4 -* A — v /HA r S't% * "M^tVAAiiatfL^glA^r ^.AlcLgJLJT *^ d/**^^ ^y* /*• ft. i U*%|yf^^g£^^ 68 STORIES ABOUT PEOPLE. No. 3 No. 3. Wanan tatsumar konan daji che. 1 Gatanan, gatanan, ta je, ta dawo. Sarki ya bari aka-sa ma daji wuta. Aka-gewaye, ba asamu komi ba, har daji ya kone duka. Sai wani mugun yaro ya gani wani rame. Ya gina, bai ga komi ba, sai wata tsofua ta fito achiki. Da fitowa, sai ta pasa kuwa, ta che, ' Sarki 2 ya sa ma daji wuta, kowa ya gani ramenga ya wuche, sai kai ka gina, yau 3 kaa gani. Sai ta fafari yaro. 4 Sai yaro ya buge ta da gatari. Ta tuma bisa, ta zama shafb, zaa ta fauche shi, sai ya halbe ta ; This tale is about a bush-burning. A story, a story. Let it go, let it come. A chief gave permission for the grass to be burned. They went all round but did not see anything (game) until all the grass was burned. Then a certain bad boy saw a hole and dug (there) ; he did not see anything. But an old woman came out, and on her emerging she screamed (with rage) and said, ' The chief has set fire to the bush ; (hitherto) whosoever has seen this hole has passed on, and now you must dig it up. To-day you will see.' Then she sprang on the boy, but the boy struck her with his axe. Up she leaped and turned into a hawk, and when she was about to swoop down on him he shot at her ; 70 STORIES ABOUT PEOPLE. No. 3 hakanan har ta rinjaye shi. Ya gudu. Shi-na-gudu, ya je, ya iske zanzaro, shi-na-saka. Sai zanzaro ya che, ' Ina zaa ka.' Ya che, ' Wata tsofua ta koro ni.' Sai zanzaro ya che, ' Zamna nan ta tafo.' Sai yaro ya za- -mna. Shi-na nan, sai tsofua ta zo, babu shawara, sai ta zabura, zaa ta kama yaro. Sai zanzaro ya hade ta. Sai zanzaro ya dauki sillli guda daia, ya ba yaro, ya che, shi damre tsakar bayansa. Sai yaro ya damre shi, har bayansa zaa shi tsumke. Mafarin ka gani chikin zanzaro da girma ke nan, tsofua ke chiki. Bayansa kua, da ya zama sillli, yaro ya damre shi and so (they fought on) until she got the better of him. He ran away. (As) he ran he came across a wasp, he was weaving cloth. Then the wasp said, ' Where are you going ? ' He said, ' An old woman chased me.' Then the wasp said, ' Sit here (till) she comes.' So the boy sat down. He was there when the old woman came sure enough, and she sprang to catch the boy; but the wasp swallowed her. He lifted a single thread and gave it to the boy (and) said he must tie it round his middle. So the boy tied him up, until his back was almost cut in two. That is the origin of what you see ; the wasp's belly is big, the old woman is inside. His back, which has become a thread, the boy bound it f/ri.. >*> w • • • II •4* C 2~*i •• te^H^^^^r* /•• JuU_i>-iS^i> L>^~ /• <^«« 72 STORIES ABOUT PEOPLE. No. 3 ga 5 tsara bay a. Shi ke nan, 6 kungurus kan kusii. Kusu ba ya chi kaina ba, sai in chi kain dan banza. at the middle, behind. That is all. Off with the rat's head. The rat will not eat my head, rather will I eat (its) head, son of a worthless fellow. »• 74 STORIES ABOUT PEOPLE. No. 4 No. 4. Wanan tatsunlar l gaya che. 2 Gatanan, gatanan, ta je, ta komo. Sarki ya haifi dlansa mai-keau, babu kamanta achikin gari. Sai ya che, ' Wanda ya yi noma raana-gaya, gonansa ya wuche-kowa, 3 shi ka aure dia sarki. Yau, ranan sarki ya yi gaya, atafo ayi masa noma, ama wanda ya yi noma, ya wuche kowa, shi ke da 4maata.' Yau ashe hawainya ya ji tundadewa, ya je, shi-na-chin maganin noma. Yau da raanar gaya ta zo, hawainya shi-na gida, bai fito ba, har ma- -sunoma su-ka-yi noma, su-ka-yi nisa. Kana hawainya ta zo. Da ya sara hauya kasa so daia, This is a story about an alliance. A story, a story. Let it go, let it come. A chief begat a beautiful daughter ; she had no equal in the town. And he said, ' He who hoes on the day the people come together and whose area hoed surpasses every one else's he marries the chief's daughter. So on the day the chief calls his neighbours to hoe (gaya), let them come (the suitors) and hoe for him. But he who hoes and surpasses every one else, to him a wife.' Now of a truth the chameleon had heard (about this) for a long time past, (and) he came along. He was eating hoeing medicine. Now when the day of the hoeing came round the chameleon was at home. He did not come out until those hoeing were at work and were far away ; then the chameleon came. When he struck one blow on the ground with the hoe, • '•/_ £ow • . IltT •• *44^£ A*-* fa f 2k&&l&*&L*:.& j ***: 7 •/*£>. ^^^f^lM-Ml^j^" /- - > / > / •* ( IJ^A/HI 4 4V^ltf^^^;4^M^ALJ w O **c/ C/ ^ vj u/ 76 STORIES ABOUT PEOPLE. No. 4 sal ya hau bisa hauya ya zamna. Sat hauya ta kama noma, ta-na-tafia tar ! har ta chika da manoma, ta wuche, ta kai bakin 5 kunya. Hawainya ya sabka, ya zamna, ya fiita, kana manoma sun-ka-kawo. Saanan sarki, shi bai yarda ba, sai wanda ya yi gudu, ya tsere kowa duka, shi ke aure dlarsa. Sai 6 gumki ya che shi ya fi kowa gudu. Sai su-ka-yi gudu, sai hawainya ta zama 7 tanpasua, ta tuma, ta mane ga wutslar gumki. Sai gumki shi-na-gudu, har ya wuche kowa, har ya kawo kofar gidan then he climbed on the hoe and sat down, and the hoe started to hoe, and fairly flew until it had done as much as the hoers. It passed them, and reached the boundary of the furrow. The chameleon got off, sat down, and rested, and later on the (other) hoers got to where he was. Then the chief would not consent, but now (said) he who ran and passed every one, he should marry his daughter. Then the hartebeest said he surpassed every one in running. So they had a race. But the chameleon turned into a needle; he leaped (and) stuck fast to the tail of the hartebeest, and the hartebeest ran until he passed every one, until he came to the entrance of the house 78 STORIES ABOUT PEOPLE. No. 4 (gidan) sarki. Ya wuche. Sai hawainya ya saki wutslar gumki. Ashe hawainya ya gani yarinya. Sai ya rungume ta. Kamin gumki shi komo, sai ya tarda hawainya shi-na- -rungume da yarinya. Sai gumki ya rika kuka da hawaye. Mafarin abinda ka ke gani ga idanunsa, kaman hawaye ke nan, tun ranan ya ke kuka, bai share hawaye ba. 8 Kungurus kan kusu. of the chief. He passed it. Then the chameleon let go the hartebeest's tail; of a truth the chameleon had seen the maiden. So he embraced her, and when the hartebeest came along he met the chameleon embracing the girl. Thereupon the hartebeest began to shed tears, and that was the origin of what you see like tears in a hartebeest's eyes. From that day he has wept and not dried his tears. Off with the rat's head. % •• «• 8o STORIES ABOUT PEOPLE. No. 5 No. 5. Wanan tatsuniar 1 shasharbo mani che. Wani mutum ke da 8 matansa blu, guda ta haifu yaya bm, guda kua ba ta haifu ba, sai dan wani ke wurinta. Shi kua ba shi so wanda ta haifu, sai wanda ba ta haifu shi ke so. Yau ananan ranan yunwa ta zo garinsu, sai shi tafi daji, shi samu abinchi. Shi hana mai-yaya, shi bai maras dla. Su chi, su blu. Hakanan kulum, ranan ya tafi daji, ya samu kwain zabo guda ishirin. Sai ya kiraye ta, ya che, * Ki zabi guda daia, wanda ya fi girma.' 3 Sai ta dauki This story is (called) ' Whack me '. A certain man had two wives ; one bore two children and the other had not any children, except the child of another who lived with her. Now he (the husband) did not like the one who had borne, but the one who had not borne. Now it came about that a day of famine came on them. Then he (the husband) went to the bush (and) found food, and refused the one with children and gave to the one without children, (and) they two ate; and it was so always. And one day he went to the bush and found guinea-fowl's eggs, twenty in number. Then he called her (the one he did not love) and told her to choose the largest of them. So she took • o w • i^l t?o 4 * *. « A «. L-4 & • ~ ^ A :«i^s "tdAAiS It * ~/y -i'-'F .•'.-* / •!•!£•*• I -* % a^^t-ac/^ ^4»»/>J^»%[A|| »;»Atfl •>^>* ? i»S*« 4^^' A ° •( *f» - ^/*uw' j^diiLur/. •• /i- e ^f«^;.^Aa*S^4£js O^O^ MvT7 / & •• -^'T A+tMl&J^ • A* - • •• f — ^1- ^/^•TS •• K4u^V« U^>^/ J^3& - * %• M/ T«« *?A-^ii£JS^4;t^? ^» >f>M 'ILx 8a STORIES ABOUT PEOPLE. No. 5 guda, ta je, ta dafa, ta ba yara. 4 Su-ka-chi. Ranan ita kuma 6 ta je daji, ta samu hatsinta, ta 6 taiga kunu, ta kiraye shi, ta che, ' Duba chikin yan 7 farutanka, ka tsoma guda daia wanda ya fi girma ka la- -she, ka tashi, ka bar ma yara saura.' Sai ya rika duba yan yatsa, shi-na-jujuyawa, shi-na-fadi, ' Wani 8 zaa ni tsomawa chiki ? ' Shi-na- -fadi, ' Wanga ko wanga ? ' Ashe hannunsa guda shi-na wurin gutsunsa, shi-na-kunta walki. Sai ya kunche 9 walki maza maza, ya tura chikin kunu. Idanun maata shi-na-duban wani vvuri, one, she went and boiled it, and gave it to the children to eat. And on that day she too went to the bush, she found corn, and stirred (it into) gruel. And she called him (her husband) and said, ' Look among your nails and dip (into the pot) one, the largest one of all, then lick (it), rise up, and leave the rest to the children.' Then he began to examine his nails, he turned them about, saying, ' What one must I dip in ? ' (and) he kept saying, ' Is it this one or that one ? ' But all the time his one hand was between his legs loosening his skin waist covering. Then he swiftly unfastened it, and plunged it into the pap, (in the pot) (when) the woman's eyes were looking the other way ; 84 STORIES ABOUT PEOPLE. No. 5 ba ta gani ba. Sai ya tashi ya che, ' 10 Na tsoma dai.' Sai ta che, ' n Kai ka ji da abin fadi.' Sai ta 12 kyale. Wata raana ta tafi daji, ta gano 13 mara. Sai ta wuche. Sai mara ta che, l Kaka ki ke wuche ni ba ki gaishe ni ? ' Sai ta che, ' u Sannu.' Sai mara ta che, ' 15in gwiya.' Sai 16maatar nan ta kyale, ta wuche. Sai mara ta che, ' Ba ki tanbaya na sunana ? ' Sai maatar nan ta che, ' Kaka sunanki ? ' Sai mara ta che, ' Sunana, 17 Shibshibto mani,' Sai maatar nan ta kyale, zaa ta wuchewa. Sai mara ta che, ' Ba ki tanbaya sunana ? ' Sai maatar nan ta che, ' Kaka sunanki ? ' Sai she did not see. Then he stood up and said, ' I have put one in.' And she said, ' You will get put to shame over this,' and she refrained from saying any more. Another day she went to the bush, and saw a spoon and she passed on. But the spoon said, ' How is it you would pass on and not salute me ? ' So she said, ' Greetings to you.' And the spoon said, ' Greetings.' Then the woman would have let it go at that, and passed on, but the spoon said, 'Will not you ask my name ? ' So the woman said, * What is your name ? ' And the spoon answered, ' My name is Help me.' And the woman did not speak again, and was about to pass on, but the spoon said, * Will not you ask me my name ? ' So the woman said, 4 What is your name ? ' And ^}-U'.^i.fi&*ffi$ 86 STORIES ABOUT PEOPLE. No. 5 mara ta che, ' Sunana Shibshibto mani.' Sai mara ta che, ' Ke kua che, Shibshibto mani in jia.' Sai ita kua ta che, ' Shibshibto mani in jia.' Sai mara ta che, ' Kawo kworianki.' Ta kawo kworianta, sai mara ta rika zuba mata tuo, ta zuba mata har kworianta ya chika. Ta tafo gida, ta di- -ba, ta bai mijinta. Saura kua ita da yara su-ka-chi. Gari ya waye, sai mijinta ya zo. Sai ya che, ' Domin Ala ina ki-ka-samu abinchi nan ? ' Sai ta che, ' Na samu kudi ne, na gani hatsi, na saye, na daka, na 18 tuka tuo.' Sai ya che, ' Babu laifi.' Sai ya tashi, ya fita, ya bar ta. the spoon said, ' My name is Help me ' ; and the spoon said, 4 You too say, Help me that I may taste.' So she also said, 'Help me that I may taste.' Thereupon the spoon said, 'Bring your calabash.' She brought her calabash. Then the spoon kept filling it with food, he poured it out for her till her calabash was full. She went home, took it out, and gave her husband, and the remainder she and her children ate. Next day her husband came and said, ' For the sake of Allah where did you get that food ? ' Then she said, ' I got money, I saw grain, I bought it, I pounded it, and made food.' And he said, 'That is all right,' and stood up, and went out, and left her. *..>.*.&&& 88 STORIES ABOUT PEOPLE. No. 5 Ita kua sai ta tashi, ta dauki kworianta, ta fita, ta tafi daji, wurin da mara ta ke, ta iske mara, ta che mata, ' Kaka sunanki ? ' Sai mara ta che, ' Sunana ShibshibtS mani.' Ta che, ' Shibshibto mani in jia.' Sai mara ta rika zuba mata tuo, har kworianta ta chika. 19 Ta dauko, ta tafo gida, ta diba, ta ba shi, ya chi, da shi da maatansa guda, (sk) su-ka-koshi. Kulum hakanan, sai ranan ya che, 4 Domin Ala ba ki kai ni wurinda ki ke samu tuo nan.' Sai ta che masa, * In garin Ala ya waye ka zo.' Yau, da gari ya waye sai ya zo, su-ka-je wurin She also got up, lifted her calabash (and) went out, and went off to the bush where the spoon was. She came to where he was and said to him, ' What is your name ? ' And the spoon said, * My name is Help me.' She said, * Help me that I may taste.' Thereupon the spoon commenced to pour out food for her until her calabash was full. She lifted it and went oft home, took (the food) out and gave him. He ate, with his one wife. They were filled. And this happened again and again, till one day he said, * For the sake of Allah will you not take me to where you are finding this food ? ' Then she said to him, l When the dawn of Allah appears, come.' So when it was dawn, he came, and they went to the place ^uiA/kiyLLs^^^ Iti* f. £***•$ ZS.S* -/ I- • _"« A> 7 »1**f^» t^^e^^J^.a^ 90 STORIES ABOUT PEOPLE. No. 5 mara ta che, ' Gaishe ta.' Sai ya gaida mara. Sai maatarsa ta che, ' Tanbaye ta mana, che, Kaka sunanki ? ' Sai ya che, ' Kaka sunanki ? ' Sai mara ta che, ' Sunana Shibshibto mani.' Sai 20 maatar kua ta che masa, ' Che, Shibshibto mani in jia.' Sai ya che, ' Shibshibto mani in jia.' Sai mara kua ta dinga zuba masu tuo, har korainsu su-ka-chika. Su-ka-dauki, sa-ka-ka- -wo gida, su-ka-chi. Da dare ya yi, sai mijin ya koma, ya dauke mara, ya kawo gida, ya sainya chikin 21 rufewa. Idan ya ji yunwa, sai shi che maa- -tansa ta shiga chikin rufewa, ta gani me where the spoon was. She said, ' Salute her,' so he saluted the spoon. Then his wife said, ' Ask her, can't you (her name) ? say, What is your name ? ' So he said, ' What is your name ? ' And the spoon said, ' My name is Help me.' And the wife said to him, ' Say, Help me that I may taste.' And he said, 'Help me that I may taste.' Thereupon the spoon commenced to pour out food for them until their calabash was full; then they lifted it and took it home. They ate. When night came then the husband returned. He lifted up the spoon and came back to the house, and put the spoon inside the grain store. When he felt hungry then he told his wife to go into the grain store and see what 92 STORIES ABOUT PEOPLE. No. 5 ke child. Sai ta shiga rufewa, ta iske mara. Ta che, ' Kaka sunanki ? ' Sai mara ta die, ' Sunana Shibshibto mani.' Sai ta che, ' Shibshibto mani in jia.' Sai mara ta chika mata kworia da tuo. Ba su bai wachan maata da ta gwoda masa. Ita kua ba ta samun abinchi, hakanan kulum. Sai ranan maatansa wa(n)da shi ke so, mai-gida ba shi gida, ya je daji. Sai ta dauki mara ta kai raafi, ta-na-wanki. Sai 22 matan sarki su-ka-zo, su-ka-gaishe ta, su-ka-che 4 Me ki ke yi ? ' Ta che, * Ga shi dai.' Sai su-ka-kyale. Sai ta che, ' Ba ku gaishe ta ? ' Sai su-ka-che, ' Sannu, sannu.' was inside. When she entered the store she met the spoon. She said, ' What is your name ? ' Then he said, ' My name is Help me.' And she said, ' Help me that I may taste.' And the spoon filled her calabash with food. And they did not give that wife who had told him all about it. She also did not find any food. It was always so, until one day his wife, the one the man loved, when the husband was not at home, he had gone to the bush, took the spoon. She came to the stream and was washing it, when the chief's wife came and greeted her and said, 'What are you doing?' She said, 'Look at that' Then they said nothing more. Then she said, 'Are you not going to salute her?' And they said, ' Greetings, greetings.' 94 STORIES ABOUT PEOPLE. No. 5 Ta amsa gaisua. Sai maatar nan ta che, ' Ku tanbaye ta ku che, Kaka sunanki ? ' Ta che, ' Sunana shibshibto mani.' Sai su-ka-che, ' Wani abu kuma aka-che masa Shibshibto mani ? ' Sai maata nan ta che, * Ku che, Shibshibto mani in jia.' Sai su-ka-che, ' Shibshibto mani in jia. Sai mara ta dinga zuba masu tuo. Wadansu sun debi rua, sai su-ka-zuba, su-ka-kawo, ta zuba masu tuo, su-ka-dauki, su-ka-kai gida, Sarki ya tanbaye su. ' Ana ku-ka-samu abin nan ? ' Sai su-ka-che, ' Raafi mu-ka-je, mu-ka-ishe maatar wane, sai ta che, Ba ku gani ina wanki mara ba ? Mu-ka-che, Mun gani. Sai ta che, Ba ku gaishe ta ? It answered the salute. Then this wife said, ' Ask, What is your name ? ' It answered, ' My name is Help me.' Then they said, ' What sort of a thing now do they call Help me ? ' Then this woman said, ' You say, Help me that I may taste.' And they said, ' Help me that I may taste.' Thereupon the spoon kept pouring out food for them. Some have (had) drawn water, but they poured it out, and brought (their calabashes), and the spoon poured in food for them, and they lifted it and took it home. And the chief asked, l Where did you get this thing ? ' And they said, ' We went to the stream and we met there the wife of So-and-so, and she said, Don't you see I am washing a spoon? We said, We have seen, and she said, Will you not salute it ? It* */• Vl" — . >, v «" • 96 STORIES ABOUT PEOPLE. No. 5 Mu-ka-che, Sannu 23abuya. Ta che, Sannu kade. Sai mu-ka-yi shiru, mu-na-kalo, sai maatar nan ta che, Ba ku tanbaya su- nanta ? Sai mu kua, mu ka che, Kaka sunanki ? Ta che, Sunana Shibshibto mani. Sai mu-ka-yi shiru, mu-na-dubanta, sai maatar nan ta che, Ku kawo korainku, ku che, Shibshibto mani in jia. Sai mu kua mu-ka-che, Shibshibto mani in jia, ta di- -nga zuba muna tuo, ta chichika muna korai da tuo.' Sai sarki ya che, ' Ku je, ku kawo ta, in gani.' Sai aka-tafi da fadawa da dogarai, aka-je, aka-tarda mutume nan, aka-che, ' Sarki ya che ka ba mu Shibshibto mani, mu kawo, shi gani.' Sai ya dauko ta dakansa, ya ba su. Shi na mai-bakin child We said, Greetings, lady friend. And it said, Greetings to you. Next we were silent, we were gazing, when that woman said, Will you not ask its name ? So we then said, What is your name? and it said, My name is Help me. Then we were silent (again), we were watching, when that woman said, Bring your calabashes and say, Help me that I may taste. And we too said, Help me that I may taste. And it kept pouring out food for us and filled up our cala- bashes with food.' Then the chief said, * Go and bring it that I may see.' So they went off, the court officials and the chief's body-guard, and they went and met this person, and they said, * The chief says, give us Help me, that we may bring it for him to see.' So he took it himself and gave them ; he was black of heart i> Mv^^a "| 4 _ £•&.&• 'Si? >»A * **^* jy ^ ^i ; *tf yn ^ ^ | ^ «"f^ f ^•t^M/gft/^ ^^^^ iA^i»4fv^ •T» H 98 STORIES ABOUT PEOPLE. No. 5 Su-ka-karbe, su-ka-kai ma sarki, su-ka-che, ' Ga ta.1 Sarki ya che, ' Sannu, abuya,' sai ta amsa, sai ya che, ' Ku kawo akushi.' Aka-kawo akushi, ya che, 1 Kaka sunanki ? ' Ta che, ' Sunana Shibshibto mani.' Sarki ya che, ' Shibshibto mani.' Sai ta dinga zuba masa tuo, ta chika masa akushi. Sai sarki ya che, ' Wanan ya fi karfin gidan talaka.' Sai sarki ya che akai ta gida. Aka-kai ta gida, ta-na-bai gidan sarki abinchi. Shi kua, wanda ke da mara, shi-na-mutua da yunwa. Ana-nan, ranan, maatansa, wanda ta gwoda masa mara, ya dauke, ya bar ta, sai ta je daji, bidan abinchi. Sai ta gani tsumajia, They received (it) (from him), they brought (it) to the chief and said, ' Behold it.' The chief said, ' Hail, lady friend,' and it answered. And he said, ' Bring large wooden dishes,' and large wooden dishes were brought. Then he (the chief) said, ' What is your name ? ' and it said, ' My name is Help me.' And the chief said, 4 Help me,' and it kept pouring out food and filled the wooden plates for him. And the chief said, ' This is too good a thing to be in a poor man's house.' So the chief ordered it to be brought to his house. It was brought to his house and it supplied the chief's house with food, but as for him who had the spoon (formerly) he was dying of hunger. Then one day his wife, the one who had shown him the spoon, when he had taken it and left her, went to the bush to look for food. And she saw a branch of a tree, • It ioo STORIES ABOUT PEOPLE. No. 5 wadansu su-ka-che, 'kurfu,' ta gani chikin daji. Ta che, ' Sannu.' Ta che, ' Sannu kade.' Maatar nan ta che, ' Kaka sunanki ? ' Kurfu ta che, 4 Sunana Sharsharbo mani. Sai maatar nan ta che, ' Sharsharbo mani in jia.' Sai kurfu ya dinga feadinta, sharb ! sharb ! ta-na- -gudu, ta-na-kuwa, ta-ma-che, ' Wayo 24 na tuba, na bi ka, baa ni karawa.' Kurfu kua shi-na-dukanta, har mutane su-ka-zo, (sk) su-ka-fafeta. 25 Ta je gida ; ta kirawo mijinta ; ta kai shi wurin bulala ; ta che, ' 26 Ka gani, na samu wani abu kuma mai-bada abinchi.' some say a whip ; she saw it in the forest (bush). She said, 'Greetings,' and it said, 'Greetings to you.' And the wife said, ' What is your name ? ' and the whip said, ' My name is Whack me.' And the woman said, ' Whack me that I may feel.' Thereupon the whip kept flogging her, whack ! whack ! She was running away, she was yelling, she was saying, ' Alas, I am repentant, I shall follow you, I won't do it again.' But the whip flogged her until people came and rescued her. She went home and called her husband, and took him to where the whip was, and said, ' Have you seen, I have found another thing again for giving food.' 102 STORIES ABOUT PEOPLE. No. 5 Sai ta tsaya daga nlsa, ta che, l Ga shi chan.' Sai miji ya tafi da hamzari, farm ! farm ! sai ya tarda bulala, ta-na- 27 -kunche. Ya che, ' Sannu, abokina.' Bulala ya che, 4 Sannu kade.1 Shi-na-tsamani, ko abin kirki ne. Sai ya che, ' Kaka sunanki ? ' Sai kurfu ya che, ' Sunana Sharsharbo mani in jia.' Sai mutume nan ya che, ' Sharsharbo mani in jia.' Sai bulala ya dinga dukansa, har ya gaji. Ya ko- -mo, ya 28 kunta kurum. Mutume nan shi kuma ya tafi gida, ya kunta, shi-na-nlshi. Maatarsa wa(n)da shi ke so, ta zo, ta-na-fadi, ' Me ya faru ? ' Bai tanka ba. Shi-na-kurum, har ya samu sauki. Then she stood afar off, she said, ' There it is over there.' Then the husband went off in haste, tramp ! tramp ! until he met the whip ; it was lying down. He said, ' Hail, friend,' and the whip said, ' Hail to you.' He was all the time thinking it was something good. Then he said, * What is your name ? ' and the whip said, ' My name is Whack me that I may feel.' Then this man said, ' Whack me that I may feel.' Thereupon the whip kept beating him until it was tired. And the whip went back and lay quite still, and the man too went home and lay down. And the wife he loved came along and said, 1 What has happened ? ' And he did not answer. He lay quiet until he got better. &&?&:&'?*&* N <>/ tV _• .0* • ^ ; 104 STORIES ABOUT PEOPLE. No. 5 Sai ya tafi ya iske bulala kunche. Sai ya di- -nga kunta. Shi-na-kunto, bar ya kai kusa da ita. Sai ya zabura, ya taushe ta, ya kawo gida, ya sainya chikin runbu. Sai ya zamna kurum har maatar nan da shi ke so ta zo, ta che, ' Yau yunwa ni ke ji.' Sai ya che, ' Shiga chikin runbu, ki gani me ke chiki.' Sai ta tashi maza maza, ta che, ' Me ka samu yau ? ' Ya che, 4 Kedai shiga.' Sai ta che, ' In dauki koria ? ' Ya che, * I.' Ta dauki koria, ta shiga chikin runbu. Ya rufe, ya che, ' Me ki (ka) gani ? ' Sai ta che, ' Wani abu na gani mai-tsawo.' Ya che, * Gaishe shi mana ? ' Ta che, Then he went and came to where the whip was lying. Then he kept crouched down, he crouched down until he got near it, then he jumped and held it down, and took it home, and put it away in the grain store. Then he sat quietly until his favourite wife came. And she said, 'To-day I am feeling hungry.' Then he said, ' Go into the grain store and see what is inside.' Then she rose up in great haste, she said, 'What did you find to-day?' And he said, 'You yourself enter.' Then she said, ' Must I take a calabash ? ' He said, 'Yes.' She took a calabash and went into the grain store. He closed it. He said, ' What do you see ? ' And she said, ' Something I have seen which is long.' And he said, ' Greet it, cannot you ? ' She said, jL ff^&fei^iH 106 STORIES ABOUT PEOPLE. No. 5 ' Sannu da futawa.' Ta che, ' Kaka sunanka ? ' Ya che, ' Sunana Sharsharbo mani.' Ta che, ' Sharshar- -bo mani in jia.' Sai bulala ya dinga fladinta, ta-na-kururua. Mijinta da ya ji, sai ya sheka da gudu, ya yi dawa, maatarsa, wa(n)da ba shi so, ita kuma sai ta fita, ta yi dawa, domin tsoro. Ita kua wachan, daket ta samu kafa, ta gudu. Su-ka-bar gida kango. Da wuri mara da bulala daji su ke. Mafarin zuansu gida ke nan. 29 Kungurus kan kusu. 4 1 greet you (who are) resting,' (and) she said, ' What is your name?' It said, 'My name is Whack me,' and she said, * Whack me that I may feel.' Thereupon the whip set about beating her, she was shouting. Her husband, when he heard, ran off to the forest, and his wife, the one he did not love, also ran out to the forest, through fear ; and she also, the one who had entered the grain store, with difficulty she found a way of escape and ran off; and they left the house deserted. Long ago the spoon and the whip lived in the wilds, and this was the first time they made their appearance in the home. Off with the rat's head. <%^^^/s^;g* uf /ftAj&V«^-^^^^-*«f* •• liiii^;^ $.3. l« I' 7» io8 .STORIES ABOUT PEOPLE. No. 6 No. 6. Wanan tatsunlar wani sarki che 1 Gatanan, gatanan, ta je, ta komo. Wani sarki ana-che da shi Kurungu-mugun-kifi, ya tsu- -fa chikin sarauta. Da ya kusa mutua, shi-na da dla dayawa, sai ya tara su, ya che, ' Idan 2 naa mutu me zaa ku giyara makokina da shi ? ' Baban dansa ya che, ' Idan 3 ka mutu naa giyara makokinka da zaki.' Kowa ya fadi abinda zaa shi yi. Autansa ya che, 1 Idan ka mutu, ina-yin makokinka da 4 kura.' Yau ana-nan ba adade ba sai ya mutu. Kowa ya kawo abinda ya che. Sauran babansu da auta. Sai auta ya tafi daji, shi-na-yawo, sai ya 5 chinto This is a story about a certain chief. A tale, a tale. Let it go and let it return. A certain chief, by name Kurungu- the-bad-fish, grew old in his kingdom, and when he was near to death — he had many children — he called them together and said, ' If I were to die what would you all do to observe my funeral ? ' His eldest child said, ' When you are dead I shall mourn for you by (slaughtering) a lion.' Each one said what he would do. His youngest said, ' When you are dead I shall mourn for you by killing a hyena.' And it came to pass that not long after he died, and each brought what he said ; only the eldest and the youngest remained (to fulfil the promise). Then the youngest went to the bush, he was walking, and he came across no STORIES ABOUT PEOPLE. No. 6 6 sania, ya kawo. Su-ka-yanka, su-ka-yi salka, su-ka-dauki kan sania da 7 kafahu, (sk) su-ka-tura chikin salka. Sai ya je ya kirawo kura. Ta zo, ya che, * Mun yi 8 watanda, ba ka nan, mu-ka-ajie naka.' Su-ka-goda masa burgame, su-ka-che, ' Ga shi nan, shiga, ka dauka.' Sai kura ta kuna kai, ta shiga. Sai auta ya yi maza maza, ya rufe bakin burgame, su-ka-damre kura chiki, su-ka-ja kura, su-ka-kai bisa 9 kabarin ubansu. Su-na-duka bar kirgi ya pashe. Kura ta samu 10 kafa, ta fita, ta gudu. Sai auta ya ji haushi, ya che, ' Naa kama ta kuma.' Ana-nan, wata raana kuma ya samu a cow and brought it back. They slaughtered it and made a skin bag of it, and they took the cow's head and feet and pushed them into the bag. Then he went and called the hyena. She came (and) he (the man) said, 'We divided up the meat (when) you were not there, (and) we set aside your share.' They showed her (lit. him) the bag, they said, ' There it is, go in and lift (the meat).' Then the hyena put in her head and entered. Then the youngest son immediately closed the mouth of the bag (and) they tied it up, the hyena inside, and they dragged the hyena and brought her above their father's grave. And they kept flogging her until the skin burst. The hyena found an exit, got out, and ran off. Then the youngest son got angry and said, ' I shall catch her again.' And so another day he found } cC7*»T Q*»'Q/;« ii2 STORIES ABOUT PEOPLE. No. 6 sania, ya kawo, ya yanka, ya bidi n dawo, ya like idanunsa da shi, ya tafi daji, ya gani kura, ya che, 4 Kura, mun yi watanda ba ki nan, mu-ka-neme ki mu-ka-gaji, mu kua masuriko alkawali ne, gama uwayenmu, da zaa su mutua, su-ka-che mu rika baya, kowa ya samu wani abu, shi bidi dan uwansa.' Kura ya che, ' Gaskia ne, ama wani mutum ya zo nan ya rude ni, hakanan ya kai ni, shi-na-so shi kashe ni.' Sai auta ya che, ' 12 Asha kiira mutum shii kira dan uwansa domin shi kashe ? ' Kura ta che, ' Mu tafi.' Su-ka-kama hainya, su-na-zua, sai kura ta tsaya a cow, he brought it back and killed (it), he searched for porridge and covered his eye with it and went off to the forest. He saw the hyena and said, ' Hyena, we have divided up the meat in your absence, we looked for you until we were tired. And as for us, we are a people who keep a promise to our parents, and when they were about to die they said we must continually give (gifts), and whoever found anything let him seek his brother (to share with him).' The hyena said, ' That is quite true, but some one has come here and deceived me. It was thus he enticed me away and he was wanting to kill me.' Then the youngest son said, ' Come now, hyena, would a man call his brother to kill (him)?1 The hyena answered, 'Let us go.' They took the road, they were coming, when the hyena stood still <-Z^;^«\u^;« ..ifrVrtlttA •^•^^^ *• vl^^r^^;^)>A^^^aii^J » •* y/^ ** c *- *• ** dx ^ A ^4^»v^^'s^Sfi4^ ^^Mj^i ii4 STORIES ABOUT PEOPLE. No. 6 ta che, ' Ai, jia wanda ya zo ya kiraye ni, kamanka shi ke, in ji ba kai ba ne.' Auta ya che, * Mutume nan shi-na da 13 idanu guda ? ' Kura ya che, ' Mu tafi.' Su-ka-kama hainya, su-na-tafia su-ka-kai gida. Sai auta ya goda masa wurin fata sania. Ya che, ' Shiga, akwai naka chiki.' Sai kura zaa shi kuna kai chiki, sai ya fitar ya che, ' Ai aboki, kad' ka zo ka yi mani kamar da dan uwa- -nka ya yi mani.' Auta shi-na-tsaye. Sai ya che, 4 Haba kura, idan baa ka so u naman ne, ka bari, 15 ka tafia(r)ka. Mutum shi kirawo dan uwa- -nsa domin shi chuche shi ? Nama na goda maka and said, ' No, yesterday he who came to call me, like you was he, let me hear it was not you.' The youngest son said, 4 This man, had he one eye ? ' The hyena said, ' Let us go on.' They took the road and were going on (and) they reached the house. Then the youngest son showed him (her) where the cow's hide was, and he said, ' Enter, your (share) is within.' Then the hyena, when he (she) was about to push in his (her) head, came out and said, ' No, friend, do not come and do to me as your brother did to me.' The youngest son was standing by, and he said, 'Come then, hyena, if it is that you do not want the meat, leave it, and go about your business. Does a man call his brother in order that he may do him harm ? The meat I show you ii6 STORIES ABOUT PEOPLE. No. 6 in ba ka chi, ka bari, ka fita.' Sai kura ya che, ' Aa ina-chi.' Sai ya tura kai achiki, sai ya shiga. Kamin shi dauko shi fito, sai auta ya mfe kofa, ya kama bakin burgame, ya rufe. Su-ka-taru, su-ka-damre kura, su-ka-ja, (sk) su-ka-kai bisa kabarin ubansu, 16 su-na-duka, su-ka-duke ta har su-ka-pashe kirgi. Kura ya samu kofa, ya fita, ya gudu. Sai auta ya che, ' Naa 17 samo ta kuma.' Sai aka dede, kura ta manche. Sai auta 1S ya samu bajinin sania, ya kawo. Su-ka-yanka, su-ka-fede, su-ka-yi salka, su-ka-dauki katara na baya, su-ka-sa if you do not eat, leave it, and get out.' Then the hyena said, 4 No, I am (going) to eat it. ' So he (she) put his (her) head in and entered. As he (she) was going to lift the meat and then come out, then the youngest son seized the mouth of the bag and closed it. And they all came up and tied up the hyena and dragged it and brought it over their father's grave. They kept beating it, they beat it till the skin burst, and the hyena found an exit, and came out, and ran off. But the youngest son said, ' I will find and bring her back again.' Then some time passed and the hyena forgot. And the youngest son found a very large cow and brought it back. They slaughtered it, flayed it, and made a skin bag ; they lifted a hind leg and put (it) n8 STORIES ABOUT PEOPLE. No. 6 chikin burgame, su-ka-yi tarko. Sai auta ya bidi dawo, ya tafi daji, ya je kusa da rame kura. Sai ya dauki dawo, ya like idanunsa, dada ba shi gani. Sai shi-na-kira, ' Ina wajen ratne(n) kura, ga shi, ankashe sania, tun jia aka-aje masa katara, ba agane shi ba.' Sai kura ya ji, shi-na chikin rame. Sai ta fito, ta che, 1 Ga ni.' Sai kura ya che, ' Ina 19 naman shi ke ? ' Sai auta ya mika mata baban tsoka, ya che, ' Kin gani shaida.' Sai kura ya karbi, ya hade nan da nan. Sai kura ya che, ' Mu tafi maza maza.' Sai kura ya tuna, sai ya tsaya, ya che, in the bag, and made a trap. Then the youngest son got some porridge, went to the bush, came near the hole where the hyena was, then took the (dawo) porridge, and covered up his eyes ; then he could not see. Then he called, ' Where is the hyena's den ? Look at this, a cow has been slaughtered since yesterday, they put on one side a leg for him (her), and he (she) is not to be seen.' Then the hyena heard, he (she) was in the hole, so out he (she) came and said, ' Here I am.' And the hyena said, 4 Where is the meat ? ' Then the youngest son held out to her a large piece of meat and said, ' You see the sign (that what I say is true).' Then the hyena took it and swallowed it right off, and the hyena said, 'Let us go at once.' Then the hyena remembered, and he (she) pulled up, and said, J^4^t^^ ^jp^^^^gggtagg jgiiiL&tA*^**** • •« W O i» s«cA2u fjjAifaS^.'.^'' 120 STORIES ABOUT PEOPLE. No. 6 ' Aboklna, wani dan uwanka, hakanan ya rude ni, ya kai ni, shi-na-so shi kashe ni.' Sai auta ya che, ' Haba kura, kaka makafo shi-ka-yi shi kashe wani ? ' Sai kura ya che, ' Mu tafi.' Su-ka-kama hainya, su-na-zua, sai su-ka-kai wurin tarko. Sai auta ya che, ' Kura ga nama nan.' Sai kura ta gani katara mai-mai, kura bai yi shawara ba, sai ya zaabura, ya shiga, garin daukan nama, bai san tarko ba ne. Sai tarko ya kama shi. Sai kura kua shi-na-kuwa. Sai auta ya gudu, ya je gida, ya kirawo yan uwansa. Su-ka-yi ta bugu kura, har kura ya 20 galabaita. Su-ka-damre shi 'My friend, some one of your kindred, it was just thus he deceived me ; he took me away and he wanted to kill me.' Then the youngest son said, 'Come now, hyena, how can a blind man manage to kill another person?' And the hyena said, ' Let us go on.' They took the road, they were coming, until they got to where the trap was. Then the youngest son said, ' Hyena, look at the meat there.' Then the hyena saw a very fat hind-quarter. The hyena, without a thought, leaped and went in, in order to lift the meat out ; he (she) did not know it was a trap, till the trap caught him (her). Then the hyena began to shout, and the youngest son ran off and went home and called his brothers, (and) they flogged the hyena until the hyena became insensible. (And) they bound him (her) 122 STORIES ABOUT PEOPLE. No. 6 su-ka-ja, su-ka-kai gun kushewan ubansu, su-ka-yanka, su-ka-fede, su-ka-raba nama, su-ka-chi. Dada su-ka-che, ' Kowa ya gerta makoki ubanmu, saura babanmu.' Sai babansu ya dauki makera, ya kai daji. 21 Shi-na-kira. Sai zaki ya zo, ya che, ' Abokina makeri in tafo in yi maka zuga.' Ya che, ' I.' Sai zaki ya tafo, shi-na- -yi masa zuga. Ashe makeri ya yi wani abu, ya bido wani irin gainye, ya 22 danfara ga gu- -tsunsa, sai ya dauki muntalaga, ya tura wuta. Sai ya che, zaki shi yi zuga. Zaki shi-na-zuga bar muntalaga ya yi ja. Sai and dragged him (her), and brought him (her) to their father's grave, and (there) they cut (her throat), and skinned (her), and divided up the meat, and ate. Then they said, ' Each one has observed the funeral rites of our parent with the excep- tion of our eldest brother.' Then their eldest brother lifted up an anvil, and took it to the bush ; he was forging metal. Then the lion came, and said, ' Friend smith, let me come and work the bellows for you.' He said, 'Yes.' So the lion came and worked the bellows. Now of a truth the smith had done something, he had sought leaves of a certain kind and put (them) between his legs. Then he lifted the tongs and put (them) in the fire, and he told the lion to blow the bellows ; and the lion blew them until the tongs were red hot. Then - - . \ CJ 124 STORIES ABOUT PEOPLE. No. 6 makeri ya tashi, ya yi gofo, ya che ma zaki, ' Aboklna tsullata ta-na-yi mani kai kai.' Ya dauki muntalaga ya tura chikin gainye. Gainye na-k6newa. Zaki shi-na-che tsuliar makeri che. Makeri kua ya 23 kyale, bar muntalaga ya yi sainye. Daga nan zaki ya che, ' Kai dan kankane nan, kai ka yi karfin hali hakanan ? ' Sai zaki shi ma ya sainya muntalaga chikin wuta, shi-na-zuga har muntalaga ya yi ja. Sai zaki ya che, ' Aboklna dauki, ni ma ka sainya mani.' Sai makeri ya dauki muntalaga shi-na-24 ragada ma zaki the smith got up and bent down and said to the lion, ' Friend, my anus is itching'; (and) he lifted the tongs and pushed them among the leaves, (and) the leaves were set on fire. The lion thought it was the smith's anus. The smith too left them there until the tongs were cold. After this the lion said, ' An insignificant person like you, you have strength of mind to do this ? ' Then the lion put the tongs into the fire, he was blowing the bellows until the tongs were red hot. Then the lion said, ' Friend, lift (them) and place them for me.' So the smith lifted the tongs, he worked them up and down the lion's 126 STORIES ABOUT PEOPLE. No. 6 chikin shakira, bar zaki ya suma. Sai makeri ya yi maza maza, ya tafi gida, ya kirawo kaninsa. Su-ka-zo, su-ka-ja, su-ka-kai gida. Sai ya shiga gida garin shi debo rua, shi kawo ma samari. Zaki na-kunche. Sai makeri ya debo rua, ya zo, mutane sun taru, su-na-kalo, sai zaki ya falki, ya che, ' Abokma, haka ka yi mani ? ' Sai makeri ya che, ' Na gani ka galabaita, domin hakanan na kawo ka gida domin in zuba maka rua.' Sai zaki ya che, ' Karla ne.' anus until the lion fainted. Then the smith with all speed went home and summoned his younger brothers, (and) they came (and) they pulled (the lion) (and) brought it home. Then he entered the house to get some water to bring for the young men — the lion is lying still. Then the smith drew the water (and) came, (and) the people gathered round and looked on, then the lion came round from his faint and said, ' My friend, what are you doing to me ? ' And the smith said, ' I have seen you were weary, and so I brought you home to pour water on you.' But the lion said, 'You are a liar.' « « /r-= 128 STORIES ABOUT PEOPLE. No. 6 Sai zaki ya zaabura, ya take shi, ya fashe. Mafarin 25gizo gizo ke nan, da ya take shi, ya fashe, sai ya yi kafafu dayawa. Mafarin tautau ke nan, da makeri ne. 26 Kungurus kan kusu. And the lion leaped and trampled him and tore (him). That was the origin of the spider ; when he (the lion) trampled on him (the smith), he broke up. and made many feet. That was the beginning of the spider ; formerly he was a smith. Off with the rat's head. - T. T« '«k.% •• * K 1 30 STORIES ABOUT PEOPLE. No. 7 No. 7. Wanan tatsunlar marayu che. 1 Gatanan, gatanan, ta je, ta komo. Wani mutum ke da 2 matansa guda blu. Ya mutu, ya bar su. Guda daia chikin matan ta samu chiwo. Ta gani ta kusa mutua. Sai ta che ma kishiyanta, ' Dada kin gani chiwo nan ba shi bari na, ga dla ta 3 na bar taulafi gareki, domin Ala da anabi ki duba mani ita da ke(a)u.' Yau, mache ta mutu, aka-bisna ta, su-na-nan da yarinya. Sai kulum ta-na-gwoda mata wahala, bar ranan yarinya, chiwo ya kama ta. Ta-na-4 kunche ; 5 klshia uwa tata ta che, ' Tashi ki tafi raafi.' This is the story about orphans. A story, a story. Let it go, let it come. A certain man had wives, two in number. He died and left them. One among the wives fell ill. She saw she was near to death, so she said to the second wife, ' Now you have seen this illness will not leave me. There is my daughter, I have left her as a trust to you; for the sake of Allah and the prophets look after her well for me.' So the woman died and was buried, and they were left with the maid (her child). Now always they were showing her cruelty, until one day a sickness took hold of the maiden. She was lying down. Her step- mother said, ' Get up, (and) go to the stream.' 4^^^Hi^^ ,A4%^J,^i^A^^3j^ ts ,\^iJu^l-M»^--^«A^^ "«-«« - • O^ s>' ^j,,S^ ro-^^'"-^ & w > __ « 4 I . A « •T? Z « T SAt .A -rlr- * !• ?4 ^k^^^^ '^^- ^^^AJ^^Ujfc^ b^Kj.a£^|^i/Ju&!.&4ti i3a STORIES ABOUT PEOPLE. No. 7 Yarinya 6 ta tashi, ta-na-mshi, ta dauki dan maburmi, ta kama hainya. Ta tafi raafi, ta dauko rua, ta kawo, ta che, ' 7 Uma sabke ni.' Sai klshiar uwa tata ta che, ' Ba ki gani ina-8da- -ka ba ne, sai na gama ? ' Ta yi surfe, ta kare, ta-na-bakache, yarinya na-tasye. Yarinya ta che, ' Uma sabke ni.' Sai klshiar uwa tata ta che, ' Ba ki gani ina-bakache ba ne sai na gama ? ' Yarinya na-tsaye, bar ta gama, har ta wanke, ba ta kula da yarinya ba. Yarinya ta che, ' Uma sabke ni.' Ta che, ' Ba ki gani na zuba hatsi turmi ba, sai na gama daka ? ' Yarinya na-tsaye The maid got up, she was groaning, she lifted a small calabash, (and) took the road. She went to the stream (and) drew water; she took it back (and) said, 'Mother, lift the calabash down for me.' But her step-mother said, ' Do you not see I am pounding? Not now, when I have finished.' She finished husking the grain, she was winnowing, the maiden was standing by. The maiden said, 'Mother, lift down the calabash for me.' But her step-mother said, ' Do you not see I am winnowing? (Not now), when I have finished.' The maiden stood by till she had finished, until she had washed ; she paid no attention to the maiden. The maiden said, 'Mother, help me down (with the water-pot).' She said, ' Do you not see I am pouring grain into the mortar? (Not now), but when I have finished pounding.' The maiden kept standing by u*t '&&&&% SJiifii.-.^ii" • %%T * " • II *- • • &S& 134 STORIES ABOUT PEOPLE. No. 7 har ta gama daka ; ta yi ribidi, ta yi tankade, ta kare, yarinya na-tsaye. Yarinya ta che, ' Uma sabke ni.' Sai ta che, ' Ba ki gani ina-nasa fura ba, sai na kare ? ' Yarinya ta-na-tsaye har ta gama 9 nasa fura. Yarinya ta che, ' Uma sabke ni.' Sai ta che, 1 In je garin sabke ki, fura ta 10 tsinbire, sai fura ta tafasa.' Fura ta tafasa, ta n tsame, har ta kirba, ta dunkula, ta gama, ba ta che ma yarinya komi ba. Sai iska ya zo kamar gugua. Ya dauke yarinya, ya tafi da ita, ba agane ta ba. Iska ya kai ta daji, babu kowa sai ita kadai. Ta-na-yawo chikin daji, sai ta gani buka. Sai ta je. till she finished pounding; she re-pounded, she winnowed, she finished, the maiden was still standing. The maiden said, 1 Mother, help me down,' but she said, ' Do you not see I am putting porridge in the pot ? When I have finished.' The maiden kept standing by till she (the step-mother) had finished putting the porridge (in the pot). The maiden said, ' Mother, help me down,' but she said, ' If (I) come to help you down the porridge will get burned; (wait) till the porridge boils.' The porridge boiled, she took it out of the water, till (then) she pounded it, squeezed it, and finished. She did not say anything to the maid, till the wind came like a whirlwind ; it lifted the maiden and went off with her (and) she was not seen. The wind took her to the forest (bush), there was no one but she alone. She was roaming in the forest till she saw a grass hut. Then she went (up to it). ;.£>-*£U4 \ •* •'• (*i%&^%5*£i£* ^iUfj^l/^V^^M rT* ly • / L!x cj^^*t*^~r 136 STORIES ABOUT PEOPLE. No. 7 Ta leka, ta iske katara da kare ke chiki. Sai ta koma, sai katara ta che, ' Us ! us ! ', sai kare ya che, ' Wai ki komo.' Yarinya ta komo, sai katara ta che, ' Us ! us ! ', sai kare ya che, ' Wai ki shigo.' Yarinya ta shiga buka, ta rusuna ta-na-gurfane, sai katara ta che, 4 Us ! us ! , sai kare ya che, ' Wai kin iya tuo ? ' Yarinya ta che, 4 1.' Sai su-ka-ba ta shinka- -fa kwara guda, su-ka-che ta dafa. Ta dauki shinkafa kwara guda. Ba ta yi gardama ba, ta nasa chikin turmi, ta-na-daka, kamin ta daka ta kare, shinkafa ta chika turmi. Ta susuka shinkafa ta kare, ta sheke. She peeped in, (and) met a thigh-bone and a dog inside. Then she drew back, but the thigh-bone said, ' Us ! us ! ', and the dog said, ' He says you are to come back.' The maiden came back, and the thigh-bone said, ' Us ! us ! ', and the dog said, ' He says you are to enter.' The maiden entered the hut, and bowed down and prostrated herself, and the thigh- bone said, ' Us ! us ! ', and the dog said, ' He says, Can you (cook) food?' And the maiden said, 'Yes.' So they gave her rice, one grain, and said she was to cook it. She picked up the single grain of rice. She did not grumble, she put it in the mortar and pounded, and when she had finished pounding, the rice filled the mortar. She dry pounded the rice and finished, and poured it from a height to let the wind blow away the chaff (sheke}. ^^u^:.^>^5^«^4^ 138 STORIES ABOUT PEOPLE. No. 7 Ta je raafi, ta wanke, ta kawo gida, ta 12 sasanwa, ta zuba shinkafa, kanda ajima shinkafa ta chika tukunia. Sai katara ta che, ' Us ! us ! ', sai kare ya che, ' Wai kin iya mia ? ' Yarinya ta che, ' I, na iya.' Katara ta che, ' Us ! us ! ', sai kare ya tashi, ya je kan jibji, ya tono wani tsofo kashi, ya ba yarinya. Ta karbi, ta sainya tukunia. Kamin ajima kadan, sai nama ya chika tukunia. Sai nama ya nuna, ta zuba gishiri da daudawa, ta zuba kayan mia duka. Mia ya nina, ta stride tukunia, ta tuka tuo, ta kwache, ta sainya ma katara malmala goma, ta sainya ma kare She went to the stream and washed (it) ; she brought (it) back home, she set (the pot) on the fire, she poured in the rice and in a short time the rice filled the pot. Then the thigh-bone said, ' Us ! us ! ', and the dog said, ' He says are you able (to make) soup?' The maiden said, 'Yes, I can.' The thigh- bone said, l Us ! us ! ', so the dog got up and went to a small refuse heap, (and) scraped up an old bone, and gave it to the maiden. She received it and put it in the pot. When a little while had passed, the meat filled the pot. When the meat was ready, she poured in salt and (daudawa} spice, (and) she put in all kinds of soup spices. When the soup was ready she took the pot off the fire, she served out the food and divided it up. Ten helpings she set aside for the thigh-bone, for the dog she set aside 140 STORIES ABOUT PEOPLE. No. 7 malmala tara, ta sainya ma kanta malmala bm. Su-ka-chi, su-ka-koshi. To, domin hakanan ne, idan bako ya zo gareka, ka girmama shi, ka ba shi abinchi shi chi, saanan ka 13 jarabi halinsa, ka gani mugu ne, ko nagari ne. Yau, shi ke nan tashin zanche, su-ka-kwana, gari ya waye, sai katara ta die, ' Us ! us ! ', sai kare ya che ma yarinya, ' Wai kin iya fura ? ' Ta che, * I.' Katara ta che, ' Us ! us ! ' Sai kare ya tashi, ya je, ya dauko kwara hatsi guda daia, ya kawo, ya ba ta. Ta karbi ta sainya chikin turmi, ta zuba rua, ta dauki tabaria, nine helpings, (and) she set out for herself two. They ate (and) were filled. So it is, because of this, if a stranger has come to you, honour him, give him food to eat. Meanwhile you study his nature, you see if (it) is bad or good. To return to the story. They went to sleep. At dawn the thigh-bone said, ' Us ! us ! ', and the dog said to the maiden, 'He says, Can you make "fura" cakes?' She said, 'Yes.' The thigh-bone said, ' Us ! us ! ' Then the dog got up (and) came (and) lifted one grain of corn ; he brought it and gave her. She received it (and) put it in the mortar; she poured in water, she lifted the pestle, cM-^r^^^^ /5^4ttfci^S^*4W**a 142 STORIES ABOUT PEOPLE. No. 7 ta-na-daka ; karain ta surfe, hatsi ya yi yawa. Ta kwache, ta bakache, ta kai raafi, ta wanke, ta komo, ta daka, ta kwache, ta bakache, ta komo, ta zuba, ta ribde, ta kwa- -che, ta chibra, ta nasa tukunia, har ya tafasa, ta sabke, ta tsame, ta zuba turmi, ta kirba, ta kwache, ta dunkula, ta bai wa katara dunkuli uku, ta ba kare dunkuli bm. Dada gari ya waye katara ta che, ' Us ! us ! ', sai kare ya che, ' Wai kii tafi gida ? ' Ta che, u ' Naa tafi ama ban san hainya ba.' Sai katara ta che, ' Us ! us ! ', she was pounding; as she (wet) pounded, the corn became much. She took it out, she winnowed, she took it to the water, she washed it, she returned, she pounded, she took it out, she winnowed, she returned, (and) poured (it in again). She pounded it very finely, she took it out, rolled it into cakes, and put it in the pot until it boiled. She took it off (the fire), set it down, poured it into the mortar, pounded, took it out, rolled it up into balls, and gave to the thigh-bone three balls, to the dog she gave two. When it was dawn the thigh-bone said, 4 Us ! us ! ', and the dog said, ' He says, Are you going home ? ' She said, 1 1 will go, but I do not know the way.' Then the thigh-bone said, ' Us ! us ! ', 144 STORIES ABOUT PEOPLE. No. 7 sai kare ya tashi ; ya je, ya kawo bayi masu-keau, ya kawo shanu, da tumaki, dawaki da kaji, da rakuma da dawaki, 15 angarmu, da jiminu da riguna, komi duka na dunia, kare ya kawo ya bai wa yarinya. Ya che, ' Ga shi, katara ta che, in ba ki, ki yi guzuri, wai ta salame ki, ki tafi gida.' Sai yarinya ta che, ' Ban san hainya ba.' Sai kare ya gaia ma katara, sai katara ta che, ' Us ! us ! ' Sai kare ya che, ' Wai mu tafi in gwoda maki hainya.' Sai kare ya wuche gaba, yarinya ta hau rakumi, ana-jan rakumi. and the dog rose up ; he went and brought slaves, beautiful ones, he brought cattle and sheep, horses and fowls, camels and war-horses, and ostriches, and robes, everything in the world, the dog brought and gave to the maiden. He said, ' There they are, the thigh-bone says I must give you (them) ; you will make them the provision for your journey. And he says he gives you leave to set out, and go to your home.' But the maiden said, 4 1 do not know the way.' So the dog told the thigh-bone, and the thigh-bone said, * Us ! us ! ' And the dog said, ' He says let us set out, (and) I must show you the way.' So the dog passed on in front, the maiden mounted a camel, the camel was led. «tetf%^%>e «• 146 STORIES ABOUT PEOPLE, No. 7 Su-na-tafia. Kare ya kawo su, bar kusa da gida. Kare ya koma. Ita kua, ta aiki chikin gari ta che, agaia ma sarki ita che ta zo. Sarki ya che, ' Aje atarbo ta.' Aka-je, aka-tarbo ta. Su-ka-sabka kofan sarki. Sarki ya ba su masabki, su-ka-sabka. Ta fi da ushuri, ta ba sarki. Ta-na nan, har sarki ya che shi-na-son ta aure. Su-ka-yi aure. Ita kua, wachan klshiar uwa tata, ta ji haushi, sai ta che dlar ta ta tafi raafi, ta dauko mata rua. Sai yarinya ta che, ' Uma ni ba ni zua.' Sai ta dauki kara They were going along. The dog brought them till (they reached) close to (her) home. The dog turned back, but she herself sent into the town ; she said, let the chief be told it was she who was come. The chief said, ' Let them go and meet her.' They went and met her. They drew up at the chief's doorway, the chief gave them permission to alight, they alighted. She took out one tenth and gave the chief. She stayed there until the chief said he wished her in marriage. They were married. She also, that step-mother of hers, (her late father's second wife) was envious, so she told her own daughter to go to the stream to draw water for her. But the little girl said, 'Mother, I am not going.' But she (the mother) lifted a reed 148 STORIES ABOUT PEOPLE. No. 7 ta kore ta, ta tafi raafi tllas. Yau yarinya ta je raafi, ta dauko rua, ta kawo, ta iske uwa tata, ta-na-daka, ta che, ' Uma sabke ni.' Sai uwa tata ta che, ' Ina surfe, sai na gama.' Ta gama surfe, yarinya ta che, ' Uma sabke ni.' Sai ta che, ' Zaa ni bakache ne, sai na gama.' Ta gama bakache. Yarinya ta che, l Uma sabke ni.' Ta che, ' Zaa ni daka ne, sai na gama.' Kanda ta gama daka, sai ta nemi yarinya kasa da bisa, ba ta gane ta ba, iska ya dauke ta, ya kai daji. Ya yar, ta-na nan, ta-na-yawo chikin daji, sai ta gani buka. Ta je ta leka buka, sai ta gani and drove her, (and) she went to the stream by compulsion. Now the girl went to the stream, drew water, and took (it) home. She came across her mother as she was pounding; she said, 'Mother, help me down (with the pot).' But her mother said, ' I am pounding, (wait) till I have finished.' She finished pounding, and the girl said, ' Mother, help me down.' But she answered, ' I am about to winnow, (wait) till I have finished.' She finished winnowing (and) the girl said, ' Mother, help me down (with the pot).' She replied, I am just going to pound — when I have finished.' When she had finished pounding then she sought the girl low and high ; she did not see her, the wind has (had) lifted her (and) taken her to the bush. It cast her there, she was roaming in the forest, when she saw a grass hut. She went and peeped in the hut, and she saw 150 STORIES ABOUT PEOPLE. No. 7 katara da kare. Sai ta koma, sai katara ta che, * Us ! us ! ' Kare ya che, ' Wai ki zo.' Sai ta zo ta che, ' Ga ni.1 Katara ta che, ' Us ! us ! ' Kare ya che, (wk) ' Wai ki zamna.' Sai ta zamna ta che, ' Mu dai alhairi katara da magana, wani abu ne Us ! us ? ' Sai su-ka-16 kyale. Aka-jima katara ta che, ' Us ! us ! ' Sai kare ya che, 4 Wai kin iya tuo ? ' Sai ta che, ' Ai ana-mugunya shekara, makwarwa ta ga dashe. Katara kuma, har ita da mai-gaio ; na iya, ku kuma hatsi ke gareku har ku na-tanbaya wai aniya tuo.' Su-ka-kyale, kare ya tashi, ya dau- -ko kwara shinkafa guda daia a thigh-bone and a dog. Then she drew back, and the thigh- bone said, ' Us ! us ! ' The dog said, ' He says you are to come.' So she came and said, ' Here I am.' The thigh-bone said, ' Us ! us ! ' The dog said, ' He says you are to sit down.' So she sat down, (and) said, ' Mercy on us, a thigh- bone that talks. What sort of a thing is Us ! us ? ' But they gave no answer. A short time after the thigh-bone said, * Us ! ' us ! ' Then the dog said, * He says, Can you (cook) food ? ' And she said, 'Ah, it 's a bad year when the partridge has seen them planting out the young trees (instead of sowing, when it could eat the seed). A thigh-bone, too, even it has an interpreter. I am able, you, I suppose, have the grain, when you are asking if people can cook food.' They gave no answer, (but) the dog got up ; he lifted one single grain of rice ai^/^LsiL^^j^A^ 152 STORIES ABOUT PEOPLE. No. 7 ya ba ta. Ta che, ' Gasa, yau zaa ni gani kaman da shinkafa, kwara guda daia, ta ke yin tuo.' Kare ya che, ' Kedai yi hakanan,' Ta dauki shinkafa, ta nasa turmi, ta-na-daka. Kanda ajima kadan, shinkafa ta yi yawa. Ta chashe, ta kwashe, ta sheke, ta zuba rua, ta dafa. Kanda ta gama dafua shinkafa ta chika tukunia. Ta-na-mamaki. Kare ya dauko wani shekarare kashi, ya kawo, ya ba ta. Sai ta che, ' Kaka zaa ni yi da shi, wanga shekarare kashi ? ' Kare ya che, (and) gave her. ' What 's this ? ' she said, l to-day I am about to see how one single grain of rice makes food.' The dog replied, ' As for you, make it thus.1 She lifted the rice and put it in the mortar, she was pounding, and after a little while the rice became much. She dry pounded it, took it out, poured it out so as to blow away the chaff, poured on water, cooked it. By the time she had finished cooking it the rice filled the pot. She was amazed. The dog lifted up a year- old bone, brought it, and gave her. Then she said, ' What am I to do with it, this is a year-old bone ? ' The dog replied, 154 STORIES ABOUT PEOPLE. No. 7 1 Kedai yi kakanan.' Ta che, l In ji ku masu- -sidabaru ne, " kashedi, babu ruana ma- -yu su chainye ni.' Kare na kurum, bai che komi ba. Ta wanke kashi, ta nasa tukunia. Kamin ajima, tukunia ta chika da nama. Yarinya ta-na-mamaki. Sai ta tuka tuo, ta kwache, ta sabke mia, ta sainya ma katara malmala uku, kare malmala biu. Sai kare ya yi fushi, domin ya gani nata dayawa, nasu kadan kadan. Sai ya che, ' Haba.' Garin shi che, ' Haba,' sai ya che, ' Hab hab,' domin da bai gaia ma katara ba. Da wuri kare bafade ne 4 As for you, make it thus.' She said, ' Are you supposed to be conjurers ? I warn you ; it is not my business that wizards should eat me.' The dog remained silent ; not a thing did he say. She washed the bone and put it in the pot, and in a short time the pot was full of meat. The girl was amazed, but she stirred the food, she took it out (and) set the soup down. She put aside for the thigh-bone three helpings, for the dog two. But the dog was angry because he saw her share was large, theirs very small, and he said, 'What's this ? ' When he would have said, ' Haba,' he could only say, 4 Hab hab,' because he had not told the thigh-bone first before he spoke. Formerly the dog was a minister at court • -> S^^^t<&^LjfyfejJ k^j^gjifrtUt.j&GU d • j « v • 156 STORIES ABOUT PEOPLE. No. 7 magana shi ke yi kamar mutum, da ya yi fushi gaban sarki, shi ya sa shi ke yin 4 Hab, hab ', idan ya tashi zaa shi yin fada. Domin hakanan ne yaro ba shi fushi wurin da baba shi ke. Yau, su-ka-chi abinchinsu, su-ka-kwana. Gari ya waye katara ta che, ' Us ! us ! ' Dada kare bai iya ya yi magana ba. Sai ya je, ya kawo makafi mutane, da kutare, da makafi dawaki, da gurgun jaki, da ragogi, riguna da wanduna aka-ba ta, kare ya gwoda mata and used to talk like a person, when (on this day) he got in a temper in front of the king, he condemned him to say ' Hab ! hab ! ' if he rose up to quarrel. And the moral of this is, a youth must not lose his temper in the presence of an elder. Now they had eaten their food and slept. At dawn the thigh-bone said, 'Us! us ! ' Then the dog was not able to speak, but he went and brought blind men, and lepers, and blind horses, and lame asses, and sheep, robes and trousers were brought to her, (and) the dog showed her 158 STORIES ABOUT PEOPLE. No. 7 hainya. Ya kawo ta kusa da gida, ya koma. Sai katara ya kore shi, sai ya komo maza maza, ya chika da su, ya bi su bar su-ka-kawo gida. Mafarin kare shi zo gida ke nan, da wurin dawa shi ke. To, tashin zanche, da su-ka-kawo kusa da gida, sai ta aika kuturu guda daia chikin mutanenta, shi na bisa makafo doki, wai shi je shi gaya ma sarki ta zo. Sarki shi bari atarbe ta. Sarki ya sa galadima da mutane dayawa aka-je, aka-tarbe su. Da su-ka-zo fagashi, sai dwai ya chika gari. the way. He brought her to near (her) home and turned back. But the thigh-bone drove him away, so he came back very quickly and joined them, and followed them until they reached the house. That is the first time the dog came to the house, formerly he was in the bush. Well, to continue, when they had got near the house, then she (the girl) sent one leper from among her retinue. He sat on a blind horse and his message was to tell the chief she has come. The chief allowed her to be met. The chief made the galadima and many people to go and meet them. When they reached the open space in front of the chiefs house, then a stink filled the town. •W *Jk»tef^: ( r •• — ' "JT — J&jffc^fi* «\ M i6a STORIES ABOUT PEOPLE. No. 8 No. 8. Wanan tatsunlar l maya che. 2 Gatanan, gatanan, ta je, ta komo. Wata tsofua ta ke da yayanta, buduri tara, sai 3 ta je doka daji ta zarana. Sai wadansu yara, samari, su tara, su-ka-tashi daka gari- -nsu, su-ka-tafi gidan maya, wurin buduri. Su-ka-je. Buduri su-ka-ba su rua, kowa buduransa ta ba shi rua ya sha. Sai karaminsu, karamar buduri ta kawo rua, ta ba shi, sai ya ki sha. Dare ya yi, kowa buduransa ta yi tuo, ta ba shi. Su-ka-chi, Autan buduri ta yi tuo, ta kawo ma autan samari, sai ya ki chi. Aka che, ' Kaka, da ka zo kowa ya chi abinchi, sai kai daia ka ki chi ? ' Ya che, ' Idan This is a story about a witch. A story, a story. Let it go, let it come. A certain old woman had children, nine girls, and she went far into the bush and lived (there). Now some boys, youths, there were nine of them too, set out from their village and went to the house of the witch, where the girls were. They came. The girls gave them water, each had a maid who gave him water to drink. Now the youngest (among the boys) the youngest maid brought water to (him) and gave him, but he refused to drink. When night came each of (the young men's) maids made food and gave him ; (and) they ate. The youngest of the maidens made food and brought it to the youngest of the youths, but he refused to eat. They said, ' How is it when you come every one eats food, but you alone refuse to eat ? ' He said, ' If •'/ -F -7; • t j i n * 2 ~*fe%af L1 1 64 STORIES ABOUT PEOPLE. No. 8 samari su-ka zo gidan buduri, su-na-chin abinchi, saanan sun zama samarin banza.' Aka che, ' Gaskia ne.' 4 Wakatin kwana ya zo, sai kowa duka budrua tasa ta yi masa shinfida, su-ka-kwanta, su-na-kwana. Autan samari 6 ya tashi, ya 6 kunche bantu nan waninsu, ya damra ma buduri. Ya fida rigunansu, ya sainya ma buduri, ya dauki fataloli buduri, ya damra ma 7 mazan, ya dauki zannuan 8 matan, ya damra masu. Aka-jima, ana-kwana, sai tsofua nan ta zo. Idan ta lalaba, ta gani mai-rlga da bante. Sai ta yanke, hakanan har ta yanke dlanta duka, ta koma, ta kwanta. Sai auta kua shi-na-ganinta, bai yi kwana ba. Ya tashi, ya gina young men come to the house of maidens and eat food, then they have become worthless young men.' And they said, ' That is true.' The time for sleep came, when for each and all his maiden prepared his couch, and they lay down and were sleeping. The youngest of the boys got up and un- fastened the others' waist-cloths and tied them on the maidens. He took off their cloaks and put them on the maidens, he lifted the kerchiefs of the maidens and tied them on the boys. He took away the dresses of the girls and tied them on (the boys). A short time passed, they were asleep, when this old woman came. When she felt about with her hand, she dis- covered who had cloaks and who waist-cloths. Then she cut (their throats), and thus she did till she had cut off (the heads) of all her daughters ; (then) she returned and lay down. But the baby of the family also had seen her, he had not slept. He got up, dug 166 STORIES ABOUT PEOPLE. No. 8 rame tun daga 9 dakin da su ke kunche har dakin uwansu. Sai auta ya tada waninsa daga kwana. Su-ka-shiga chikin rame, su-ka-tafi gida, su-ka-bar dianta kunche, 10 yankaki. Da gari ya waye, tsofua ta zo. Ta na murna, n zaa ta chin nama, sai ta iske dianta yankaki. Sai ta chizi hannu, domin haushi, sai ta 12 kyale, ta che, ' Naa rama.' Wata rana sai ta tafi chikin garin. Ta zama 13 magarta, sai yara, mutun goma sha biar su-ka-hau, su-na-zamne. Sai ta chire da su, ta tafi gidanta da su. Uwayen yara su-na-kuka. Auta ya zo ya che, ' Ku bar kuka, naa kawo maku dlanku.' Ya tafi daji, ya gani saniar tsofua nan, sai ya shiga chikin chikinta. a hole from the house where they were lying to their mother's house. Then the baby of the family wakened the others from sleep. They entered the hole and went home and left her daughters lying (with their throats) cut. When day dawned the old woman came. She was rejoicing (because) she was about to eat meat, then she came across her daughters (with their throats) cut ; then she ate her hand from vexation. Then she left off, and said, ' I shall be revenged.' Another day she went into the town (of the young men). (And) she turned herself into a magaria tree, then the boys, fifteen in number, climbed up and were sitting there. But she tore up (the tree) with them and went off to her house with them. The boys' parents were lamenting. The baby of the family came and said, 'Leave off crying, I shall bring you your children.' He went off to the bush, (and) he saw this old woman's cow, then he went inside its belly. yppfiiM^$^*£& yfy^Jfojfr*gaff.V* t» c^*«%**i^^f*J*' *. i. /«,«.. '$2;.L5 fyJb4i.tfL* ^m^f / / — V 1 68 STORIES ABOUT PEOPLE. No. 8 Da sania ta komo gida, ta yi kamar mai-chiki. Sai tsofua ta che saniar nan tawa, ' Idan ki haifu namiji, u naa yanka ki, idan ki haifi mache, naa bar ki.' Ananan, ranan, sai ta haifi mache. Ashe auta ne, ya zama dan sania. Su-na nan, sai auta, idan tsofua ta yi wanke korai, sai ya tuma, shi fada achiki, • shi farfasa. Ranan ta wanke korainta, ta shainya, sai 15 maraki sania ta tuma, ta fada achiki, ta farfasa. Sai tsofua ta yi fushi, ta che yara nan su duka su tashi, su tafi, su kamo shi, su yanka. Sai yara su-ka-tashi, su ka bi maraka. Maraka ta sheka When the cow came home, it was as if in calf. And the old woman said (to) this cow of hers, ' If you give birth to a son, I shall cut your throat ; if you give birth to a daughter I shall leave you alone.' And it came to pass that one day the cow gave birth to a daughter. Now of a truth it was the baby of the family, he had turned into the child of a cow. They were living like this, when the baby of the family (who was now a calf), if the old woman washed her calabashes, jumped and fell among them and smashed them. One day she washed her calabashes and put them in the sun to dry, then the cow's calf jumped and fell on them and smashed them. And the old woman got in a rage, and said to these boys that they must all rise up, and go and catch and bring it, and cut (its throat). So the boys rose up (and) followed the calf. The calf ran off 170 STORIES ABOUT PEOPLE. No. 8 har chikin gari, yara su-ka-bi ta. Sai maraka ta zama mutun, ashe auta ne. Sai ya che, ' Kowa shi zo shi kama dansa.' Sai kowa ya fito, ya kama dansa, auta kua sai ya tafi gidansu. Sai ta che, ' Naa kama shi kuma.' Sai ta zama Bihilata, ta dauki nono, ta kawo chikin gari. Aka-che, kar kowa shi duba chikin nono, sai baban wan auta ya duba, sai idanunsa ya fada. Sai ta dauki nono ta, ta zama gugua, ta tafi da shi. Sai ya zo da wuri, ba shi gida. Aka che, l Wata Bihilata ta zo da nono, ta dauki idanu wanmu, ta tafi da su.' Sai auta ya che, till (it came) right into . the town ; the boys followed it. Then the calf turned into a person, truly it was (he who was) the baby of the family. And he said, l Let each come and catch his son.' So each one came out and caught his son, and the baby of the family he also went home. Now she (the old witch) said, ' I will catch him again.' So she turned into a Fulani woman, (and) took some milk, (and) brought it into the town. It was said that no one was to look into the milk. But one of the baby of the family's elder brothers looked in, and his eyes fell out. Then she took her milk, turned into a whirlwind, (and) went off with him. Then he (the baby of the family) came early, (and found his elder brother) was not at home. And they said, ' A certain Fulani woman came with milk and lifted the eyes of our elder brother and went off with them.' And the baby of the family said, V i &2i»p£^:»f • » ^H«-*^ iiiL^^u^^tifa Vx / S\Jr2' •« *• U^MJ^^J^c^L^s^s M^l^^t^^J^^ft.! a Ji: JUAil^ ?=: er-Jr vl) 202 STORIES ABOUT PEOPLE. No. 10 Shi-na nan, shi-na-dafa ma sarki tuo. Ashe su-na- -tare da 8 maatar nan, su-na-yi ma sarki 9 tanadi, bar su-ka-karbo magani, su-ka-sainya wa sarki achikin abinchi. Sarki ya chi, ya mutu. Maatar nan ta diba kayan sarki dayawa, da kurdin sar- -ki dayawa, ta ba shi daga boye, babu wanda ya sani, har aka gama komi duka. Saanan ta fita, ta aure shi. Mafari ke nan aka-che, ' So mai-sonka, rabu da makiyinka, kar shi ba ka magani, ka chi, ka mutu.' 10 Kungurus kan kusu. Time went on, (and) he was cooking food for the chief. Of a truth they were together, (he) and this woman, (and) they were sinning against the chief, until (one day) they got medicine, (and) put it in the chief's food. The chief ate and died. This woman took possession of much of the chief's property and much of the chief's money. She gave him (the cook) (them) secretly (and) no one knew, until they had finished taking everything. Then she came forward and married him. That was the origin of the saying, ' Love him who loves you, leave him who hates you, lest he give you medicine to eat (and) you die.' Off with the rat's head. 204 STORIES ABOUT PEOPLE. No. n No. ii. Wanan tatsuniar samari che. Wadansu samari su-ka-tafi kauye wurin buduri. Su-ka-je, su-ka-iske raafi, hainya babu rua, rua iyaka idanun sau. Su-ka-wuche. Su-ka-isa gurin buduri, su-ka-je, su-ka-gaishe su, su-ka-dauko su. Su-ka-zo wurin raafi, su-ka i- -she, ya-chika da rua. Sai su-ka-che, ' Af ai mun wuche ruanga, bai kai haka ba.' Su-ka-che, ' Kaka ke nan ? ' Daia chikinsu ya che, ' Mu koma.' Saura su-ka-che, ' Aa ba mu komawa.' Su kua, su uku ne, da dan sarkin ko- -kua, da dan sarkin mahalba, da dan limami. This tale is about (some) youths. Certain young men went to an outlying village where some young girls were. They went on, and came to a stream ; there was (practically) no water on the road; the water came (only) up to their ankles. They passed on. They came to where the maidens were, and came and greeted them, and carried them off. They came to the stream and found it full up with water. (Then) they said, 'Ah (when) we passed this water it was not so,' and they said, ' How is this ? ' One among them said, ' Let us turn back.' The rest said, ' No, we do not go back.' Now they were three, the king of wrestlers, the king of bowmen, and the king of prayer. 206 STORIES ABOUT PEOPLE. No. n Su-ka-che, ' Kowa shi yi dabara gidansu, ta fishe shi.' Su-ka-che, ' Dan limami shi fara.' Sai l ya yi adua, ya tofa ga sandarsa, ya buga rua, rua ya tsage, da shi da budura tasa su-ka-wuche. Sai rua ya koma wada shi ke. Sai dan sarkin mahalba ya zazage kibau nasa daga chikin 2 kori, ya jera su bisa rua, tun daga wanan ganga har wanan ganga, ya komo, ya dau- -ki budura tasa. Su-ka-taka kan kibau, su-ka-wuche. Sai ya komo, ya tsinche kabausa. Sauran dan sarkin kokua. Shi kua ya bidi wada zaa shi yi, ya rasa. Shi bi nan, shi rasa gurin bi, shi yi wanan dabara, shi rasa, har ya gaji. (And) they said, ' Let each try and get out of the difficulty by resorting to his own particular skill.' They said, ' Let the one who is strong in prayer commence.' So he prostrated himself, spat on his staff (and) struck the water; (and) the water opened, and he with his maiden passed over. Then the water returned to where it was. Next the prince of bowmen drew out his arrows from his quiver, he set them in a line on the water, from one bank to another, he returned and lifted up his maiden. They stepped on the arrows, (and) passed over. Then he came back, (and) picked up his arrows. There remained the king of wrestlers. He too sought for what he should do; he could not find a way. He tried this way, (and) failed, he made that plan (and) failed, until he was weary. 2o8 STORIES ABOUT PEOPLE. No. n Sai ya yi fushi, ya kama budrua tasa, da ko- -kua ya nada mata hardla, su-ka-tuma, su-ka-yi bisa, ba su fadi ba, sai bakin ganga. To, chikinsu wa ya fi dan uwansa ? Idan ba-ka-san wanda ya fi ba, shi ke nan. 3 Kungurus kan kusu. Then he got in a rage, (and) seized his maiden, and with a wrestling trick twisted his leg round hers (and) they jumped, (and) rose in the air, (and) did not fall, except on the edge of the (far) bank. Now among them who was better than another ? If you do not know who was least, there you are. Off with the rat's head. 210 STORIES ABOUT PEOPLE. No. 12 No. 12. Wanan tatsunlar dugun daji che, da shi da Namijin-Mijin-Maza. 1 Gatanan, gatanan, ta je, ta komo. Wani mutun ne, sunansa Namiji-Mijin-Maza, kulum idan z ya fito daji shi kan dauko itache, shi tafo, shi yas, shi che, ' Ni Namiji-Mijin-Maza.' 3 Maatarsa ta che, ' Haba bari fadi kai namiji-mijin-maza, idan ka gani namiji-mijin-maza, * kaa gudu.' Sai shi che, ' Karla ne.' Yau hakanan hakanan kulum, idan 5 ya kawo itache, sai shi yas da karfl, shi che, ' Ni Namiji-Mijin-Maza.' 6 Maatar ta che, ' Haba bari fadi hakanan, idan 7 ka gani This story is about a forest giant, about him and a man called, A-Man-among-Men. A story, a story. Let it go, let it come. There was a certain man by name, A-Man-among- Men, always when he came from the bush he used to lift up a tree (and) come, (and) throw (it down), and say, 'I am A-Man-among-Men.1 His wife said, 'Come now, leave off saying you are a-man-among-men ; if you saw a-man-among- men you would run.' But he said, 'It is a lie.' Now it was always so, if he has brought in wood, then he would throw it down with force, (and) say, ' I am A-Man-among-Men.' The wife said, ' Come now, leave off saying so ; if you have seen 212 STORIES ABOUT PEOPLE. No. 12 namiji-mijin-maza, kaa gudu.' Sai shi che, l Karia ne.' Yau ranan maatarsa ta tafi raafi, ta je gurin wata rijla ; 8 wasakin rijian mutun goma ke jawo shi. Ta je, ta rasa rua, sai ta koma. Zaa ta gida, ta gamu da wata mache, ta che, ' Ina zaa ki da kworia, babu rua ? ' Ta che, ' Na je, na gani guga nan, ba ni iya jansa, shi ya sa ina-komawa gida.' Sai maatar nan, da ke da yaro nan, ta che, ' Mu koma ki samu.' Ta che, ' To.' Sai su-ka-koma tare wurin rijia. Maatar nan, da ke da yaro, ta che yaro shi dauki wasaki, shi debo rua, 9 yaron kua kankane ne, bai wuche goyo ba. Sai ya dauki guga nan da nan, ya nasa rljia, ya jawo rua. Su-ka-chika a man-among-men, you would run.' But he said, ' It is a lie.' Now one day his wife went to the stream. She came to a certain well ; the well bucket, ten men were (necessary to) draw it up. She came, (but) had to do without the water, so she turned back. She was going home, when she met another woman (who) said, 'Where are you going with a calabash, with no water ? ' She said, ' I have come and seen a bucket there. I could not draw it ; that is what caused me to turn back home.' And this (second) woman, who had this (a) son, said, ' Let us return that you may find (water).' She said, 'All right.' So they returned together to the well. This woman, who had the son, told the boy to lift the bucket and draw water. Now the boy was small, not past the age when he was carried on his mother's back. Then he lifted the bucket then and there, and put it in the well, (and) drew up the water. They filled '• STORIES ABOUT PEOPLE. No. 12 masukansu, su-ka-yi wanka, su-ka-wanke 10 zannua- -nsu, su-ka-dauki rua, zaa su gida. Wanan ta-na-ma- -maki, sai ta gani wachan da ke da yaro, ta ratse, ta na shiga daji. Sai wanan maatar Namiji-Mijin-Maza ta che, ' Ina zaa ki ? ' Ta che mata, ' Zaa ni gida ne.' Ta che, ' Hainya gidanku ke nan ? ' Ta che, 'I.' Ta che, ' Gidan wa ke nan ? ' Ta che, ' Gidan Namiji-Mijin-Maza.' Sai ta yi kurum, ba ta che kome ba, har ta je gida, ta gaia wa mijinta. Ya che gobe ta kai shi. Ta che, ' Ala shi kai mu gobe.' Da gari ya waye, shi ya n rigaye ta tashi daga kwana, ya dauki kayan shiga dajinsa. Ya rataya, ya saba gatarinsa, ya tashe ta daga kwana, ya che, * Tashi mu tafi, ki kai ni, in gani their large water-pots, they bathed, they washed their clothes, they lifted up the water to go home. This one was astonished. Then she saw that one who had the boy has turned off the path and was entering the bush. Then the wife of (him called) A-Man-among- Men said, ' Where are you going ? ' She said to her, ' I am going home, where else ? ' She said, ' Is that the way to your home ? ' She said, ' Yes.' She said, ' Whose home is it ? ' She said, ' The home of A-Man-among-Men.' Then she was silent ; she did not say anything till she got home. She told her husband. He said that to-morrow she must take him (there). She replied, ' May Allah give us a to-morrow.' Next morning he was the first to get up from sleep. He took the weapons of the chase and slung them over his shoulder. He put his axe on his shoulder and wakened her (his wife) from sleep. He said, ' Get up, let us go. Take me that I may see, ^.i-^J^,',^,<.^J(^tiM4 *** ktfto&^^^^+awfr* fW^^^^^ft^ V^ 4 (^ W 2i6 STORIES ABOUT PEOPLE. No. 12 in gani Namiji-Mijin-Maza.' Ta tashi, ta dauki masakinta, ta wuche gaba. Shi-na-binta bar su-ka-kai, bakin rijla. Su-ka-yi katar kua. Su na zua, maatar Namiji-Mijin-Maza ta zo, da ita da danta. Su-ka-gaishe ta, sai maatar wanan ta goda masa guga, ta che, ' Dauki ka debo mani rua.' Sai ya je, ya dauki guga, da fushi, ya nasa chikin rijia, sai guga ta ja shi, zaa shi fada rijia, sai yaro kankane, ya kama shi, da shi da guga, ya fisgo, ya yas waje. Sai yaro ya dauki gu- -ga, ya sainya chikin rijia, ya debo rua. Su-ka-chika tulunansu. Maatarsa ta che, ' Ka che ka-na-zua ka gani Namiji-Mijin-Maza, ka gani maatarsa ke nan, da dansa, idan ka-na-zua, ku je tare, ni ba ni zua.' Uwar yaro ta che, that I may see the (one called) A-Man-among-Men.' She got up, lifted her large water-pot, and passed on in front. He was following her until they got to the edge of the well. Now they found what they sought indeed. (As) they were coming, the wife of A-Man-among-Men came up, both she and her son. They greeted her, and the wife of this one showed him the bucket (and) said, 'Lift it and draw water for me.' So he went and lifted the bucket in a rage and let it down the well; but the bucket pulled him, (and) he would have fallen into the well, when the little boy seized him, both him and the bucket, and drew (out) and threw them on one side. Then the boy lifted up the bucket, put it in the well, drew water, and filled their water-pots. His wife said, * You have said you are going to see him called A-Man-among-Men. You have seen this is his wife and son. If you still want to go you can go together. As for me, I am not going.' The boy's mother said, t£J^^A^/^A^J| il6.^k;.L*4tyAi.tL*i£*J&tdf£ lJj^?^lJlpiAtj$li&flfiA> & /^yffituZfc.a A JHJ .%£&% V^^X ^— / x » TT^^XT *-r \ y ^^^44j?«^f-{^# ^^iU)4i£CLS;..9dU( n^fU 2i8 STORIES ABOUT PEOPLE. No. 12 ' A me ya faru ? Kad ka je.' 12 Ya che yaa je, ta che, ' Mu je.' Su-ka-tafi. Da su-ka-je, sai ta goda masa 13 rufewa na mana, ya shiga. Shi kua mai-gida ba shi gida ; 14 ya tafi daji. Ta che, ' Ka gani ya tafi daji, ama kar ka yi motsi idan ya zo.' Ya zamna chiki, har mareche ya yi. Mai-gidan ya zo. Shi-na-fadi 4 15 Ina-ji(n) warin mutun.' Maatarsa ta che, 'Akwai wani mutun nan, ba ni ba ? ' Hakanan idan ya che shi-na-jin warin mutun, sai ta che, ' Akwai wani mutun nan, ba ni ba ? Idan ka-na-so ka chinye ni ne, to, babu kowa, sai ni.' Shi kua kato ne, maganansa kamar hadari, giwa goma shi ke chi. Idan gari ya waye, shi kare kumalo da guda daia, kana 4 Oh, what is the matter ? You had better not come.' (But) he said he would come ; and she said, 4 Let us be off.' They set out. When they arrived (at the house) then she showed him a place for storing meat, (and) he got inside. Now he, the master of the house, was not at home ; he has gone to the bush. She (his wife) said, ' You have seen he has gone to the bush; but you must not stir if he has come.' He sat inside till evening came. The master of the house came. He keeps saying, ' I smell the smell of a man.' His wife said, 4 Is there another person here ? It is not I.' Thus, if he said he smelled the smell of a man, then she would say, 4 Is there another person here. Is it not I ? If you want to eat me up, well and good, for there is no one else but I.' Now he was a huge man, his words like a tornado ; ten elephants he would eat. When dawn came, he made his morning meal of one ; then 220 STORIES ABOUT PEOPLE. No. 12 shi tafi daji, idan 16daa ya gani mutume nan, daa ya kashe shi. Yau shi-na chikin runbu ya boye. Maatar mai-gidan ta gaia masa ta che, ' Kar ka yi motsi har shi yi kwana, idan ka gani wuri da dufu, bai yi kwana ba, idan ka gani wuri ya yi kashe, ya yi kwana ke nan, ka fita ka gudu.' Ana-nan sai ya gani wuri ya yi haske kamar rana. Sai ya fita. Shi-na-gudu, shi-na- -gudu har gari ya waye, shi-na-gudu, har rana ta fito shi-na-gudu, bai tsaya ba. Sai mutume nan ya falka daga kwana, sai ya che, ' Ina-jin warin mutun, ina- -jin warin mutun.' Ya tashi, ya bi wurin da mutume nan ya bi. Shi-na-gudu. Shi kuma, wa(n)chan, shi-na-gudu he went to the bush, and if he should see a person there he would kill him. Now he (A Man-among-Men) was in the store-house, hidden. The man's wife told him, saying, ' You must not move till he is asleep. If you have seen the place dark, he is not asleep ; if you have seen the place light, that is a sign he is asleep; come out and fly.' Shortly after he saw the place has become light like day, so he came out. He was running, he was running, until dawn, he was running, till the sun rose he was running, he did not stand. Then that man woke up from sleep and he said, ' I smell the smell of a man, I smell the smell of a man.' He rose up, he followed where the man had gone. He was running. He also, the other one, was running 222 STORIES ABOUT PEOPLE. No. 12 har ya tarda masu-17sasabe, su-ka-che me ya faru. Ya che, ' Wani mutun ya koro ni.' Su-ka-che, ' Tsaye nan har shi tafo.' Zua anjima, sai iskansa ya zo, shi-na-daukansu, shi-na-kaiyaswa. Sai ya che, ' To iskansa ke nan, tukuna shi dakaisa bai zo ba, idan ku-na-iyawa ku gaia mani, idan ba ku iyawa ku gaia mani.' Su-ka-che, ' Yi gaba.' Sai ya sheka da gudu, ya je ya iske wadansu, su-na-18fuda. Su-ka-che, ' Me ya koro ka ? ' Ya che, ' Wani mutun ya koro ni.' Su-ka-che, ' Wani irin mutun ya koro kamanka.' Ya che, 1 Wani ne wai shi Namiji-Mijin-Maza.' Su-ka-che, 4 Ba Mijin-Maza ba, Mijin-Mata, tsaya har shi tafo.' Ya tsaya. Shi-na-nan, iskansa ya zo, shi-na-tunkude till he met some people who were clearing the ground for a farm, (and) they asked what had happened. And he said, ' Some one chased (is chasing) me.' They said, ' Stand here till he comes.' A short time passed, and the wind caused by him came; it lifted them (and) cast them down. And he said, ' Yes, that is it, the wind he makes (running) ; he himself has not yet come. If you are able (to withstand him) tell me. If you are not able, say so.' And they said, ' Pass on.' So he ran off, and came and met some people hoeing. They said, 'What chased (is chasing) you?' He replied, ' Some one pursued (is pursuing) me.' They said, ' What kind of a man chased (is chasing) (one) such as you.' He said, ' Some one who says he is A-Man-among-Men. They said, ' Not a man-among-men, a man-among- women. Stand till he comes.' He stood. Here he was when the wind of him came, it was pushing about 224 STORIES ABOUT PEOPLE. No. 12 masu-noma. Sai ya che, ' Kun gani iskansa ke nan, 19 takuna shi dakaisa bai tafo ba, idan ku-na-iyawa, ku gaia mani, idan ba ku iyawa, ku gaia mani.' Sai su-ka-che, 4 Yi gaba ' ; sai ya sheka da gudu. Shi-na-gudu ya iske masu- -shibka. Su-ka-che, ' Me ka kewa gudu ? ' Ya che, ' Wani ya koro ni.' Su-ka-che, ' Wane irin mutun ne ya koro kamanka ? ' Ya che, 1 Sunansa Namiji-Mijin-Maza.' Su-ka-che, ' Zamna nan shi zo.' Yaa zamna. Aka-jima kadan sai iskansa ya zo. Shi-na-daukansu, shi-na-kayaswa. Sai su-ka-che, * Wane irin iska ne haka ? ' Shi, mutume nan da aka-koro shi, ya che, ' Iskansa ke nan.' Sai su-ka-che, ' Yi gaba.' Su-ka-yada abin shibka, su-ka-shiga daji, su-ka-boye, the men who were hoeing. So he said, * You have seen, that is the wind he makes ; he has not yet come himself. If you are a match for him tell me ; if not say so.' And they said, ' Pass on ' ; and off he ran. He was running. He came across some people sowing ; they said, ' What are you running for ? ' He said, ' Some one chased (is chasing) me.' And they said, l What kind of a man is it who chased (is chasing) the like of you ? ' He said, ' His name is A-Man-among- Men.' They said, ' Sit here till he comes.' He sat down. In a short time the wind he made came (and) it lifted them and cast them down. And they said, ' What kind of wind is that ? ' He, the man who was being pursued, said, ' It is his wind.' And they said, ' Pass on.' They threw away the sowing implements, (and) went into the bush (and) hid, 226 STORIES ABOUT PEOPLE. No. 12 shi kua wanchan shi-na-gudu. Ya je, ya tarda wani gawurtachen mutun, shi kadai gutsun kuka shi-na-zamne. Ya 20 kaso giwaye, shi-na-banda, shi kua, giwa ishirin shi ke chi, da safe shi karia kumalo da blar. sunansa, Dungun-Daji. Sai ya tanbaye shi, ya che, ' Ina zaa ka da gudu ? ' Ya che, ' Namiji-Mijin-Maza ya koro ni.' Sai Dungun-Daji ya che, ' Tafo, zamna har shi zo.' Ya zamna. Aka-jima iskan Namiji-Mijin-Maza ya zo, ya dauke shi, zaa shi da shi, sai Dungun-Daji ya buga tsawa ya che, * Komo.' Ya che, * Ba ni dakaina ke tafia ba, iskan mutume nan ke dauka na.' Sai Dungun-Daji ya yi fushi. Ya tashi, ya kamo 21hannunsa, ya sainya karkashin but that one was running on. He came (and) met a certain huge man ; he was sitting alone at the foot of a baobab tree. He had killed elephants and was roasting them, as for him, twenty elephants he could eat; in the morning he broke his fast with five. His name was 'The Giant of the Forest.' Then he questioned him and said, ' Where are you going in all this haste ? ' And he said, ' A-Man-among-Men chased (is chasing) me.' And the Giant of the Forest said, ' Come here, sit down till he comes.' He sat down. They waited a little while. Then a wind made by A-Man-among- Men came, and lifted him, (and) was about to carry him off, when the Giant of the Forest shouted to him to come back. And he said, ' It is not I myself who am going off, the wind caused by the man is taking me away.' At that the Giant of the Forest got in a rage, he got up and caught his hand, and placed it under 228 STORIES ABOUT PEOPLE. No. 12 chinyasa. Shi-na-zamne har Namiji-Mijin-Maza ya zo, ya che, ' Kai wa ke zamne, masu-rai, ko masu- -mutua ? ' Sai Dungun-Daji ya che, l Karanbani gare- -ka.' Sai Namiji-Mijin-Maza ya che, * Idan ka-na-so ka samu lafia, ba ni ajiana.1 Sai Dungun-Daji ya che, l Tafo ka dauki.' Sai ya yi fushi, ya zaabura, ya kama shi. Su-na-kokua. Da su-ka-nada ma majuna hardia, su-ka-tuma, su-ka-yi bisa. Har wa yau su-na-chan, su-na-kokua. Idan sun gaji, su za- -mna, su futa, idan sun tashi kokua, shi ne ka kan ji chida chikin samau, su ne su ke ko- -kua. Shi kua, wanchan, ya samu kansa, ya je gida, shi-na-bada labari. Sai maatarsa his thigh. He was sitting until A-Man-among-Men came up and said, ' You sitting there, are you of the living, or of the dead ? ' And the Giant of the Forest said, ' You are inter- fering.' And A-Man-among-Men said, ' If you want to find health give up to me what you are keeping there.' And the Giant of the Forest said, ' Come and take (him).' And at that he flew into a rage and sprang and seized him. They were struggling together. When they had twisted their legs round one another they leaped up into the heavens. Till this day they are wrestling there ; when they are tired out they sit down and rest ; and if they rise up to struggle that is the thunder you are wont to hear in the sky; it is they struggling. He also, that other one, found himself (escaped), and went home, and told the tale. And his wife M <^>:r*tr^ A- ^K,« •» ^w_ rsWwJKif ^tyt^LX, 23o STORIES ABOUT PEOPLE. No. 12 ta che, ' Domin hakanan ni ke gala maka, kulum komi ka ke yi, zz dinga ragawa. Idan 23 karfl, idan sarauta, idan kurdi, idan tsia, ka ke takama, duka dai, wani ya fi ka, ka che, karia ne, ga shi, 24 ka gani da idanunka.' 25 Kungurus kan kusu. said, ' That is why I was always telling you whatever you do, make little of it. Whether it be you excel in strength, or in power, or riches, or poverty, and are puffed up with pride, it is all the same; some one is better than you. You said, it was a lie. Behold, your own eyes have seen.' Off with the rat's head. \,/~ t I * **/ ' 232 STORIES ABOUT PEOPLE. No. 13 No. 13. Wanan tatsuniar marayu che. 1 Gatanan, gatanan. Ta je, ta komo. Wani mutun 2 ya mutu ya bar diansa blu maza, da uwayensu blu mata. Ana-nan chikin uwaye mata daia ta samu chlwo. Ta-na-jinya chiuta, ta ki karewa. Da ta gani kamar 3 taa mutu, sai ta che da yar uwa tata, ai 4 klshia tata, wanche, ' Kin gani 5 chiutar nan tawa ta ki kare- -wa, na san zaa ni mutua ne, idan Ala taala 6 ya karbi rai na, ga danki nan, 7 na bar maki taulafi , domin Ala da anabi.1 Ta che, ' To, na ji.' Ana-nan sai ranan ta mutu, yaro kua ba shi da wayo. Aka-yi ko- -mi da komi aka-gama. Aka-yi kwanaki bayan mutuanta, ana-nan danta da dan wachan su-na- This story is about orphans. A story, a story. Let it go. Let it come. A certain man died and left two sons, and their mothers, two women. Then among the mothers one fell sick. She was taking medicine for her illness, (but) it refused to mend. When she saw she was apparently going to die ; then she said to her sister, that one (her late husband's) second wife, ' You have seen this illness of mine will not go away. I know I am going to die, when Allah, the exalted one, has taken my life from me, behold there is a son (lit. your son) I have left to you and put in your charge, for the sake of Allah and the prophets.' She said, ' It is well, I have heard.' And it came to pass the day came when she died, and the boy had not reached an age when he had full knowledge. Then the funeral rites were completed. Some time passed after her death. Now her son and the son of the other (woman) possessed 234 STORIES ABOUT PEOPLE. No. 13 da kaji, su-na-kiwo, nasa guda, na maraya guda. Ranan ta dauki sanda, ta buge na maraya da gangan, ta kashe, ba shi gida. Da ya zo, ya gani kaza tasa matachia, bai che komi ba, sai ya che, * Wayo Ala mai-girma yau kazata ta mutu.' Sai ya dauki, ya fige, ya babake, ya gerta da keau, ya dora tukunia bisa wuta, ya dafa da keau, ya dauki, ya kai kasua. Kowa ya zo, ya che shi na so shi saia, sai shi che, shi, ba shi sairwa, sai doki. Ana-nan dan sarki, wanda shi ke so, ya zo, shi kua yaro ne kankane. Shi-na bisa algarma, sai ya che, naman kaza nan shi ke so sai asai masa. Maraya kua ya che, fowls, (and) were rearing them, he (had) one, (and) the orphan one. One day she lifted a stick, and hit the orphan's (fowl) on purpose, (and) killed it (when) he was not at home. When he returned he saw his hen dead ; he did not say anything except ' Alas ! Allah, the powerful one, to-day my hen has died.' Then he picked it up, (and) plucked it, (and) put it on the fire, and prepared it well, (and) placed a pot on the fire, (and) cooked it thoroughly. He took it up, (and) went (with it) to the market. Whoever came and said he wanted to buy it, he would answer he would not sell it, except for a horse. Then the chief's son came, the one the chief loved ; he too was quite a little boy. He was mounted on a powerful horse ; and he said the flesh of this hen was what he wanted and it must be sold to him. But the orphan said, /qji^M&^M^H^ • -> I ->l Xx & /• •** /* •*/ ^ *S IA^JA* l^IUwW 236 STORIES ABOUT PEOPLE. No. 13 idan ba doki aka-ba shi ba, shi kua babu mai-chin namansa. Yau sai aka-ba shi doki, aka-baiwa dan sarki nama, shi kua ya kawo dokinsa gida. Sai uwa tasa ta che, ' Dauki dokinka ka sainya achikin dakinga, ka like da kasa, kamin kwana bakwoi, idan ka bude, sai ka gani yaa yi kiba, kamar zai pashe dakinsa. Zatonta idan ya yi hakanan sai shi mutu.' Shi kua yaro shi-na- zato gaskia ne. Sai ya sainya doki chikin daki, ya like kofa. Aka-kwana kamar goma, ya bude kofa, sai ya gani dokinsa ya yi kiba. Sai klshiar uwa tasa ya yi bakin chiki domin da doki if he did not give him the horse, as for him, no one would eat his meat. So he was given the horse, (and) the chief's son the meat, and the former took his horse home. But his mother said, ' Take your horse (and) put it in this house, and close up the door with earth ; in about seven days, if you open it, you will see it has become fat enough to burst its house.' Her idea was if he did so it (the horse) would be dead. Now the boy thought this was true, so he put the horse in the house, and plastered up the door. When about ten days had elapsed, he opened the door, and he saw his horse had become fat. But his step-mother got black of heart because the horse 238 STORIES ABOUT PEOPLE. No. 13 bai mutu ba. Yau ana-nan ranan ta che, ' Yau babu karan da- -fua.' Shi saiar da dokinsa, shi sayo kara. Sai ya che, ' Haba uwana, ana wada ake sai da doki, asai kara ? ' Ta che, ' Domin ba uwa(r) ka ni ke ba, domin hakanan ka ke gardama da ni ? ' Ya che, ' Ba gardama ni ke yi ba, naa tafi in bldo kara.' Ta che, ' Bari idan ba ka sai da dokinka ka bari.' Sai maraya ya che, ' Babu laifi.' Ya je, ya sai da doki, ya karbo kara. Ya kawo mata. Ta kone kara duka, ba ta rege ko kadan ba, sai yan guntaye guda uku su-ka-saura. Ya tsinche, ya dunka yar jaka, ya dura su achiki. Sai wata rana ya tashi, ya je wani gari yawo, did not die. Well, things went on, and one day she said, 'To-day there are no grain -stalks to cook with.' He must sell his horse and buy stalks of grain. But he said, ' Oh my mother, why must the horse be sold to buy stalks of grain ? ' She said, ' Because I am not your mother, because of that do you argue with me ? ' He said, ' I am not disputing, I shall go and seek the grain stalks.' She said, ' Stop ! If you do not sell the horse leave things as they are.' And the orphan said, ' It cannot be helped.' He went and sold the horse and received the grain stalks, (and) brought them to her. She burned all the stalks; she did not leave any at all, except three very small pieces which were left. He picked them up, sewed a little bag and tied them inside. Another day he rose up and went to another village for a walk, 240 STORIES ABOUT PEOPLE. No. 13 sai ya hau 8 matsafa. Su-ka-gane shi, su-ka-kama shi, su-ka-che, zaa su yanka shi. Sai ya che, ' Na ji labari sarkinku ya makabche, domin hakanan na zo in yi masa magani, idan ba ku so, ku yanka ni.' Sai su-ka-che, ' Mu-na-so.' Sai aka-kai shi gidan sarki, aka-ba shi daki. Dare ya yi, ya dauki karansa, saura- -n bakin wuta nan. Ya kuna wuta ga guda, ya gewaiya ba- -yan dakin sarki, kamin shi mutu. Sai sarki ya fara gani kadan kadan. Sai ya kuna guda kuma, kamin wanan shi kare, sai idanun sarki ya bude duka. Sai su-ka-girmama shi. Gari ya waye, sarki ya tara mutane, ya che, 9 ' Kun ka gani yaro ya yi mani magani. and climbed up on the fetish altar. They saw him, (and) seized him, (and) said they would cut (his throat). But he said, ' I have heard the news that your chief is blind, and for that reason I came to make medicine for him. If you don't want (me to) then kill me.' But they said, 4We wish (it).' So he was brought to the chief's house and given a hut. When night came he lifted up his grain stalks ; these which the fire had left. He set fire to one (stalk) and walked round the back of the chief's house till it died out. And the chief began to see a very little. Then he lit another, when it was finished (burned out), then both the chief's eyes opened. Thereupon they gave him honour. At dawn the chief assembled the people (and) said, ' You have seen the boy has made medicine for me. R 242 STORIES ABOUT PEOPLE. No. 13 Idanuna ya warke, ama naa ba shi rabin gari, shi chi sarauta.' Sai ya che, ' Ni falke ne, ba ni chin sarauta.' Su-ka-che, ' Idan ba ka chin sarauta, ka dlbi abinda ka ke so, ka tafi.' Sai ya debi bayi, da shanu, da komi masu-chau, ya tafo da su, ya shigo gari da su. Mutane su-na-mamaki. Sai kishlar uwa tasa ta che, * Tafo mu je hainya rafi, na gani wani kusu, ya shiga rame, ka gina mani, in yi raia.' Sai ya che, ' Haba uwana wane irin nama, ga zabi, ga kaji, ga raguna ? ' Sai ta che, ' Ansani ka-na da dukla, ni dai na- -man kusu ni ke so.' Sai ya che, ' Babu laifi mu tafi ka gwoda mani.' Ashe ta gani ramen kumurchi ne My eyes are healed, and I shall give him half of the town to rule over.' But he (the boy) answered, ' I am only a trader, passing, and I do not rule.' They said, * If you will not rule, take whatever you wish and go.' So he took slaves, and cattle, and everything beautiful, and went off with them, and entered (his) town with them. The people were astonished. But his step-mother said, ' Come, let us go to the road by the stream, I have seen a rat enter a hole ; you dig it for me to make soup.' And he said, ' Come now, my mother, what kind of meat (is a rat's) ? Behold guinea-fowls, and hens, and rams.' And she said, ' We all know you have wealth ; as for me though, rat's meat is what I want.' So he said, ' There is no harm in that. Let us go, you show me.' Now really she has seen it was a snake's hole (but she told him this) j. £%$t^x$^£r^ 244 STORIES ABOUT PEOPLE. No. 13 domin ta kai shi shi halaka. Sai baban bawansa ya tashi. Ta che, ' Zamna, na gane ka, mai bayi, kai dakainka zaa mu da kai, idan ba ka zua, ka bari.' Sai ya che bayinsa su zamna, shi shii tafi. Su-ka-zamna, su-ka-tafi tare da kishiar uwa tasa. Ta je, ta gwoda masa ramen ; zaa shi gina, sai ta che, ' Ajie hauya, tura hanunka.' Sai ya tura hanu. Sai ya jawo kwandage. Ya che, ' Ga shi.' Ta che, ' Ba shi ba, kusu na che akwai shi nan.' Sai ya tura hannu kuma, sai ya zaro kwanda- -ge na zlnaria. Sai ta yi fushi, ta koraa gida, ta kirawo danta. Ya zo, sai ta che shi tura hannu, shi kamo mata kusu. Da tura hanunsa, kumurchi ya chije hannunsa, sai aka-dauke shi in order that she might bring him trouble. Now a big slave of his rose up (to accompany him). She said, ' Sit down, I have seen you are the owner of slaves, but it is you alone we (I) will go with. If you will not come, then stay.' So he told his slaves to sit down and he would go (alone). They sat down. They set off, (he) and his step-mother. She went and showed him the hole. When he was about to dig, then she said, ' Put down your hoe (and) push in your hand.' So he put in (his) hand and drew out a bracelet. He said, 4 There it is.' She said, ' That is not it. A rat, I said, was there.' So he put in his hand again and drew out a golden bangle. But she got angry and went back home. She called her own son ; he came, whereupon she said he must put in his hand and catch a rat for her. On putting in his hand a snake bit his hand, and they carried him « • z / 4;^*LJ:.iLi:./&te i • • !* € A ,^fc^ « . -«/ >o / «• •*°i^l ' %ikU — i, N / 246 STORIES ABOUT PEOPLE. No. 13 zua gida. Bai kai gida ba, sai ya mutu. Ita kua kwa- -nanta uku, sai ta mutu. Maraya ya gade gida. Mafari ke nan akan-che, ' Aki maraya da rlgan buzu, agane shi da ta 10 karfe.' Shi ke nan. 11 Kungurus kan kusu. home. He died before they reached home. She also died in three days. The orphan inherited the house (property). This is the origin of the saying, ' The orphan with the cloak of skin is hated, but when it is a metal one he is looked (favourably) on.' That is all. Off with the rat's head. S^Jftf ^ M/ (^jLj&JjJ. v-x 0 » ***A w * i ** >W«v2li-^»«JMl^bJ2*ta3 • .f 248 STORIES ABOUT PEOPLE. No. 14 No. 14. Wanan tatsuniar maklsanchi che. 1 Gatanan, gatanan, ta je, ta komo. Wani mutun shi-na chikin birni, sai 2 ya tashi, ya koma daji domin kar anemi 3 maatansa, har wata rana sar- -kin * garin ya ji labari, sai ya che, ' Wanda ya je, ya nemi maatarsa, idan ya zo, 6 naa ba shi doki, da riga, da kurdi, zanba dari.' Sai wani mutun ya che shi 6 yaa tafi, ya kwana da maatarsa, gaban idammsa. Sai ya je ya bidi yayan kuka. Ya fiide, ya ger- -ta chikinsu da chau, ya nemi kurdi kankanana, ya zuba chiki. Ya je, ya kai, ya ba shi keauta. Sai ya pasa, ya gani kankananan kurdi ke chiki, ya pasa wani kuma. Hakanan ya pasa wani kuma hakanan. This is a story about a jealous man. A story, a story. Let it go. Let it come. There was a certain man who used to live in a town, but afterwards he rose up and went to the bush, lest people might go after his wives, until one day the chief of the town heard about him) and he said, ' He who goes and seduces his wives, if he comes (to me) I will give him a horse, and a cloak, and one hundred thousand cowries.1 Then a certain man said he would be the one to go and lie with his wife before his eyes. Then he went off and sought some baobab seeds. He opened them, (and) cleaned out the inside well ; he sought for some very small pieces of money and poured them inside. He went, reached (the place where the man was) (and) gave him a present of them. When he broke (one) open he saw the small money inside. He broke another also, (and) in the same way broke open another. /^7&-;- 250 STORIES ABOUT PEOPLE. No. 14 Sai ya che, ' Aboki-na ba ka gwoda mani wurin da kuka nan ta ke ? ' Ya che, ' Wurin kuka nan shi-na da msa.' Ya che, l Kai ni.' Ya che, * Ba shi hauuwa sai da tsani, babu wanda ya san wurin da ta ke sai ni.' Sai ya dinga lalashi, shi kua kwar- -to, sai ya che, i Mu tan" in kai ka, ama ba domin kai ba, ba ni kai kowa.' Sai su-ka-tafi tare da maatar- -sa. Da su-ka-isa wurin kuka, sai kwarto ya dauko tsani, ya dangana, ya che mai-maata shi hau. Sai ya hau. Da ya hau ya kare, sai ya dauke tsani, ya kai wani wuri, ya aje, ya komo, ya karaa maatar, ya kayas. Shi-na nasa abu, mai-maata shi-na gani, ba shi iya sabkowa, sai ya che, ' Naa zuba maku miau, naa zuba maku miau.' Har su-ka-gama abinda su ke yi. Kwarto And he said, ' My friend, will you not show me where this baobab tree is ? ' He replied, ' The place where this baobab tree is is far away.' (And) he said, ' Take me (to it).' And he said, ' It cannot be climbed except by a ladder, (and) no one knows where it is save me.' And he continued to entreat him ; and at last the seducer said, ' Let us go, I will take you there, but if it was not for you, I would not show any one the place.' So they set out along with his wife. When they came to the baobab tree then the seducer lifted the ladder and placed it (against the tree), (and) told the woman's husband to climb up. So up he climbed. When he had finished climbing, then he lifted away the ladder, (and) carried it somewhere else (and) set it down, (and) came back. He seized the wife and threw her down. He did what he intended, the woman's husband looking on (and) not able to descend; but he said, 'I shall spit on you, I shall spit on you,' until they had finished what they were doing. The seducer 252 STORIES ABOUT PEOPLE. No. 14 ya yi 7 tafiasa. Ya je, ya gaia wa sarki kamar da su-ka-yi. Sarki ya ba shi lada tasa, ya kara masa keauta. Ya che, ' Maganinsa ke nan.' Shi kua maatarsa ta yi kokari, ta dauko tsani, ta kawo masa, ya sabka. Da zuansa gida, sai ya 8 tatara kayansa, ya komo chikin gari. Ya che, ' Klshi-na ya jawo mani haka, idan ina-nan, mutane su halaka ni.' Shi ke nan. 9 Kungurus kan kusu. went his way. He came, (and) told the chief what they had done. The chief gave him his reward, and added to his gifts. He said, 'That's the medicine he required.' As for the (jealous) man, his wife with difficulty lifted the ladder, (and) brought it to him, (and) he descended. On his return home he collected all his goods, (and) returned (to live) in the town. He said, ' My jealousy dragged me into this ; if I remain here, people will destroy me.' That is the story. Off with the rat's head. •**&**# 254 STORIES ABOUT PEOPLE. No. 15 No. 15. Wanan tatsuniar samari che, aboki da aboki. Wadansu yara su-ka-yi abuta ; su-na nan tare ba su rabua. Su-na da buduri(n)su kauye. Kulum su kan tafi tare, su dauko su. Ranan dan uwansa bai je ba, sai guda daia l ya tafi dauko 2 budurin. Da ya je, ya dauko buduri. Shi-na- -zakua, sai su-ka-gamu da zaki, sai ya taushe budrua guda, sai shi kua, ya zare takobi, ya sare kan zaki. Zaki ya mutu, ya tada budrua ba ta mutu ba, sai ya che ta kwanta karkashin zaki tare da shi, guda kua ta je, ta gaia wa abokinsa. Sai ta che, ' To.' Ta sheka da gudu, ta iske shi 3 ya fara kwana. Ta tashe shi, ya che, * Ana wane da wanche ? ' Ta che, ' Su-na-chan, zaki ya kashe su.1 Sai ya tashi, bai dauki komi ba, ya tafi, ya je, ya tarda zaki, shi-na bisansu. Bai yi shawara ba, sai ya zabura, ya hau bissa zaki. Shi-na-che mai-rai ne, ashe matache ne. Sai abokinsa ya tashi ya che, ' Tashi wane, 4 ka chika da.' Sai su-ka-tada budrua, su-ka-tafo gida. To, chikinsu wa ya fi wani ? Idan ba ka sani ba, shi ke nan. 5 Kungurus kan kusu. This story is about some young men who were friends. Some boys made a covenant of friendship ; they lived together, (and) were inseparable. They had their maidens in an outlying village. Always they used to go together (and) bring them. On one occasion, one of his friends did not go, so only one went to bring the maidens. When he went, he brought back the maids. (As) they were going along, they met a lion ; and it knocked down and lay on one of the girls, but he, he drew his sword and cut at the lion's head. The lion died, and he found the maiden was not dead. And he told her to lie down beneath the lion along with him, and one of them was to go and tell his friend. So she consented, (and) ran off (and) found he has begun to sleep. She roused him, (and) he said, ' Where are So-and-so and So-and-so ? ' And she said, ' They are out there, a lion has killed them.' And he rose up, he did not take anything with him, he went along and came and reached (where) the lion was ; it was above them. He did not hesitate, but sprang and climbed on the lion. He thought it was alive. Truly it was dead. Then his friend rose up and said, ' Rise, So-and-so, you have proved yourself (a free-born) man.' So they lifted up the maiden (and) went home. Now among them who was better than another ? If you do not know, there it is. Off with the rat's head. « * «;r Lr«'i».^1iS i ml iffllfi1T''" •=?/•*•*, ^;4;.^4^.^j^ Ji 256 STORIES ABOUT PEOPLE. No. 16 No. 1 6. Wanan tatsunlar gwanaye che. l Gatanan, gatanan. Wani sarki z ya haifu dlansa uku maza. Ranan fada- -nchi ya taru, ya che shi shi-na-so shi gani gwani chikinsu. Akwai wata gawurtata kuka fagashin sarki. Ya che shi-na-so su hau dawaki, su zo, su gwoda gwaninta, wurin kuka nan. Sai su-ka-hau algarmu, su-ka-tafi da msa. Babansu ya yi sukua, ya zo, ya nashi kuka nan da mashi. Mashi ya zarche, 3 ya bi ta kafar mashi nan da dokinsa, ya wuche. Ma-bi baban ya tafo. Da ya kusa da kuka, sai ya kinkimi dokinsa, sai ya tsalache kuka. Da autansa ya yi sukua ya zo, sai ya chire This story is about a (test of) skill. A story, a story. A certain chief begat children, three males. One day his councillors assembled. He said he himself wished to see the most skilled among them. There was a huge baobab tree (near) the entrance to the chief's house. He said he wanted them to mount (their) horses, (and) come (and) show their skill, where this baobab tree was. So they mounted their chargers, (and) went far away. The eldest galloped (and) came, (and) thrust that baobab with (his) spear. The spear went right through and he followed, passing through the hole made by the spear, with his horse. And he passed on. The next to follow the eldest came on. When he was near to the baobab tree he lifted his horse (on the bit) and jumped the baobab. When the youngest galloped, he came, (and) pulled > * *»-.* *?-, •" ^ /•£•«*• iiL**ii/T ^S^ili^^^ ^_ -.. >.•*- (^^U^^^^'^ ^ t^j^ AMBW^ ..., - >« 258 STORIES ABOUT PEOPLE. No. 16 kuka duka da sauyanta, ya je, ya yi ma ubansu jinjina. Sai 4 guda ta gama wuri. Yanzu tanbaya ka na ke yi, chikinsu wa ya fi. Idan ba ka sani ba, shi ke nan. 5 Kungurus kan kusu. up the whole baobab, roots and all, and came on waving it aloft at his father, and the place rang with applause. Now I ask you who excelled among them. If you do not know, that is all. Off with the rat's head. 4 260 STORIES ABOUT PEOPLE. No. 17 • • No. 17. Wanan tatsunlar Gishiri che, da l Daudawa, da Nari, da 2 Gabu, da Tankua, da 3 Daudawar batso. 4 Gatanan, gatanan, ta je, ta komo. Gishiri, da Daudawa, da Nari,da Gabu,da Tankua,da Daudawar batso, su-ka-ji labari wani sarmayi, sunansa Daskandarmi. Shi kua sarmayi ne mai-chau (keau), dan Iblisai ne. Su-ka-tashi su-ka-zama buduri masuchau, su-ka-tafi. Da 5zaa su, Daudawar batso 6 ta bi su. Su-ka-kore ta su-ka-che ta-na da wari. Sai ta 7 make, har su-ka-tafi, ta dinga binsu baya baya, har su-ka-kai gurin wani rafi. Su-ka-tarda tsofua, ta-na- wanka. Ta che, su chuda mata ba- -yanta, sai wanan shi che, ' Ala shi tsare ni in dauki hanu na This story is about Salt, and Daudawa (sauce) and Nari (spice), and Onion-leaves, and Pepper and Daudawar-batso (a sauce). A story, a story ! Let it go, let it come. Salt, and Daudawa, and Ground-nut, and Onion-leaves, and Pepper, and Daudawar-batso heard a report of a certain youth, by name Daskandarini. Now he was a beautiful youth, the son of the evil spirit. They (all) rose up, (and) turned into beautiful maidens, (and) they set off. As they (Salt, Onion- leaves, &c.) were going along, Daudawar-batso followed them. They drove her off, telling her she stank. But she crouched down until they had gone on. She kept following them behind, until they reached a certain stream. (There) they came across an old woman ; she was bathing. She said they must rub down her back for her, but this one said, ' May Allah save me that I should lift my hand ^S5&4JWI^ furor*** i*fcW*#*K /^ 262 STORIES ABOUT PEOPLE. No. 17 in taba bayan tsofua.' Sai tsofua ta 8 kyale. Su-ka-wuche, aka-jima, Daudawar batso ta zo, ta ishe ta, ta-na-wanka. Ta gaishe ta, ta amsa, ta che, ' Yarinya, ina zaa ki ? ' Ta che, ' Zaa mu wurin wani sarmayi ne.' Ta che, ' Chuda mani bayana.' Sai ta che, ' To.' Ta tsaya, ta chuda ta da chau. Tsofua ta che, ' Ala shi yi maki albarka.' Ta che, ' Sarmayi nan da ku ke zua wurinsa, kun san sunansa ? ' Ta che, 4 Aa ba mu san sunansa ba.' Sai tsofua ta che, ' Da- na ne, sunansa Daskandarlni, ama kar ki gaya masu.' Ita kua ta kyale, ta-na-binsu, baya baya, har su-ka-kai wurin yaro. Zaa su shiga. Sai aka-che, ' Ku koma, ku shigo daia daia.' Su-ka-che. ' To.' Su-ka-koma. Sai Gishiri ta zo, zaa ta shiga, to touch an old woman's back.' And the old woman did not say anything more. They passed on, and soon Daudawar-batso came, (and) met her washing. She greeted her, (and) she answered (and) said, l Maiden, where are you going ? ' She replied, ' I am going to where a certain youth is.' (And) she (the old woman) said, ' Rub my back for me.' ' She said, ' All right.' She stopped, (and) rubbed her back well for her. The old woman said, * May Allah bless you.' And she said, ' This youth to whom you are (all) going to, have you known his name ? ' She said, ' No, we do not know his name.' Then the old woman said, ' He is my son, his name is Daskandarini, but you must not tell them.' Then she ceased. She was following them far behind till they got to the place where the boy was. They were about to enter, but he said, ' Go back, (and) enter one at a time.' They said, ' It is well,' and returned. And then Salt came forward, (and) was about to enter, 264 STORIES ABOUT PEOPLE. No. 17 aka-che, 4 Wanene nan ? ' Ta che, ' Ni che.' « Ke che wa ? ' » Ni che Gishiri, mai mia da zaki.' Su-ka-che, ' Wanene sQ- -na na ? ' Ta che, ' Ban san sunanka ba dan yaro, ban san sunanka ba.' Aka-che, ' Koma da baya yarinya, koma da baya.' Ta koma. Sai Dau- -dawa ta zo. Zaa ta shiga aka-che, * Wacheche ? ' Ta che, ' Ni che.' 4 Ke che wa ? Wane sunanki ? ' ' Sunana Daudawa, mai-mia da dadi.' Sai ya che, * Wane sunana ? ' Ta che, 4 Ban san sunanka ba dan yaro, ban san sunanka ba.1 Ya che, 4 Koma da baya yarinya, koma da baya.' Ta koma, ta zamna. Sai Nari ta taso, ta zo. Zaa ta shiga sai aka-che, ' Wanene nan ya- -rinya ? Wanene nan ? ' Ta che, 4 Ni che ke gaisua dan yaro, when she was addressed with, * Who is there ? ' She said, ' It is I.' ' Who are you ? ' ' It is I, Salt, who make the soup tasty.' They (he) said, 4 What is my name ? ' She said, 4 1 do not know your name, little boy, I do not know your name.' Then he said, 4Go back, little girl, go back.' She turned back. So Daudawa came forward. When she was about to enter, she was asked, ' Who are you ? ' She said, 4 It is I.' 4 Who are you ? What is your name ? ' ' My name is Daudawa, who makes the soup sweet.' And he said, ' What is my name ? ' She said, 4 1 do not know your name, little boy, I do not know your name.' He said, 'Turn back, little girl, turn back.' She turned back, (and) sat down. Then Nari (spice) rose up and came forward, (and) she was about to enter when she was asked, 4 Who is this little girl ? Who is this ? ' She said, 4 It is I who greet you, little boy, -jtffcMi J. J^>*-1^^'ycyty& 266 STORIES ABOUT PEOPLE. No. 17 ni che ke gaisua.' ' Wane sunanki yarinya, wane sunanki ? ' ' Sunana Nari, mai-mia da gardi.' ' 9 Na ji naki suna yarinya, na ji naki suna, fadi nawa suna.' Ta che, ' Ban san sunanka ba dan yaro, ban san sunanka ba dan yaro ban san su- -nanka ba.' * Koma da baya yarinya, koma da baya.' Sai ta koma, ta zamna. Sai Gabu ya taso, sai ya kuna kai. Aka-che, ' Wanene nan yarinya, wanene nan ? ' ' Ni che ke gaisua dan yaro, ni che ke gaisua.' Wane sunanki yarinya, wane sunanki ? ' * Sunana Gabu, dan yaro, sunana Gabu, mai-mia da kamshi.' Ya che, ' Naji naki suna yarinya, ina nawa suna ? ' it is I who greet you.' ' What is your name, little girl, what is your name ? ' ' My name is Nari, who makes the soup savoury.' ' I have heard your name, little girl, I have heard your name. Speak my name.' She said, ' I do not know your name, little boy, I do not know your name.' 'Turn back, little girl, turn back.' So she turned back, (and) sat down. Then Onion-leaves rose and came up, and she stuck her head (into the room) and was asked, ' Who is this little girl, who is this ? ' * It is I who salute you, little boy, it is I who salute you.' 'What is your name, little girl, what is your name ? ' ' My name is Onion-leaves, who makes the soup smell nicely.' He said, ' I have heard your name, little girl. What is my name ? ' x y _ f .\4U>a:. • •o >^^>^^^ui* (y^^^^^;.^ , Sj^^^JlijfejJtt^fJffJ&UJjWLj W' * *c/ O ^-'{J "^ ** ^^- -^^ •»»• ^y;^-Hf4^»4r^ $^u.%Ai£^$fc!4Lj 268 STORIES ABOUT PEOPLE. No. 17 Ta che, ' Ban san sunanka ba dan yaro, ban san sunanka ba.' ' Koma da baya dan yard, koma da baya.' Sai ta koma. Sai Tankua ya zo, ya che, ' Gafaran 10 kudai dan ya- -ro, gafara kudai.' Aka-che, ' Wanene nan ? ' Ya che, ' Ni che, Tankua dan yaro, ni che tankua, mai-mia da yaji.' ' Na ji naki suna yarinya, na ji naki suna, fadi nawa suna yarinya, fadi nawa suna.' ' Ban san sunanka ba dan yaro, ban san su- -nanka ba.' Aka-che, ' Koma da baya yarinya, ko- -ma da baya.' Sauran Daudawar batso, sai aka-che, ' Ke ba ki zua ? ' Ta che, * Mu tafi gida, mutanen kirki sun tafi, ankoro(n)su, bale ni mai-wari.' Aka-che, She said, ' I do not know your name, little boy, I do not know your name.' ' Turn back, little boy (girl), turn back.' So she turned back. Now Pepper came along; she said, 4 Your pardon, little boy, your pardon.' She was asked who was there. She said, ' It is I, Pepper, little boy, it is I, Pepper, who make the soup hot.' 'I have heard your name, little girl, I have heard your name. Tell (me) my name, little girl, tell (me) my name.' * I do not know your name, little boy, I do not know your name.' He said, 'Turn back, little maid, turn back.' There was only left Daudawar-batso, and they said, ' Are not you coming ? ' She said, ' Can I enter the house where such good people as you have gone, (and) been driven away? Would not they the sooner (drive) me out who stink ? ' They said, STORIES ABOUT PEOPLE. No. 17 * Tashi, ki tafi.' Sai ta tashi, ta je. Aka che, ' Wanene nan yarinya wanene nan ? ' Sai ta che, ' Ni che ke gaisua dan yaro, ni ke gaisua.' ' Kaka sunanki yarinya, kaka sunanki ? ' ' Sunana Batso, dan yard, sunana Batso, mai-mia da wari.' Aka-ka che, ' Na ji naki suna yarinya, na ji naki suna, sauran nawa suna.' Ta che, ' Daskandarmi da- -n yaro, Daskandarmi.' Sai aka che, ' Shigo.' Aka-shinfida mata n killshi, aka-ba ta tufafi, aka-ba ta takalmin zinaria, dada sai wadan da ke 12 koran ta wanan shi che. * 13 Naa dinga yi maki shara.' Wanan shi che, ' Naa dinga yi maka daka.' ' Rise up (and) go.' So she got up (and) went. He asked her, ' Who is there, little girl, who is there ? ' And she said, 4 It is I who am greeting you, little boy, it is I who am greeting you.' ' What is your name, little girl, what is your name ? ' ' My name is Batso, little boy, my name is Batso, which makes the soup smell.' He said, ' I have heard your name, little girl, I have heard your name. There remains my name to be told.' She said, ' Daskandarini, little boy, Daskandarini/ And he said, ' Enter.' A rug was spread for her, clothes were given to her, and slippers of gold ; and then (of) these who had driven her away one said, 4I will always sweep for you ' ; another, * I will pound for you.' c^4^^*^5 N^-?-WJrf^^ . cr >^>< jr/i iJ, »° ^%.U^* tj^jAjiLsAIa^iSLMMljwX h **« ^^^y 4&. *^r %% ^ ^^r^r t^fi^ta^M^ O | 272 STORIES ABOUT PEOPLE. No. 17 Wanan shi che, 4 Naa dinga yi maki dauka rua.' Wanan shi che, ' Naa daka maki mia.' Wanan shi che, ' Naa tuka maki tuo.' Su duka su-ka-zama u kuyanginta. Domin hakanan, idan ka gani mutum talaka ne, kar ka rena shi ; ba ka sani ba wata rana shi fi ka. Shi ke nan. 15 Kungurus kan kusu. Another said, ' I will see about drawing water for you ' ; and another, ' I will pound (the ingredients) of the soup ' ; and another, ' I will stir the food.' They all became her hand- maids. And the moral of all this is, if you see a man is poor do not despise him ; you do not know but that some day he may be better than you. That is all. Off with the rat's head. ro °— • * *" . - I ^ ?. lY <•» A ^^^J.^^^ ^-.^-^U.'.i^J^.^U^ ^fc d^6.V^J-^^^ 274 STORIES ABOUT PEOPLE. No. 18 No. 1 8. Wanan tatsuniar l Musa che. 2 Gatanan, gatanan, ta je, ta komo. Wani sarki 3 ya haifi dlansa guda biu, da mache da namiji. Su-ka-girma. Aka ba ta miji, ita mache, ta che ba ta so, sai wanta ta ke so. Idan aka-che, ta je, ta kirawo Musa, sai ta je, ta che, ' 4 Wane wai ka zo.' Hakanan kulum, ranan sai wanta ya che, ' 5 Naa yi maganinsa.' Akwai wata korama garinsu, yara na wanka child, idan rana ta yi ; akwai wani itache tsakan korama garin nasu, buduri na danri bante ne. Sai Musa ya 6 kyale, saada su-ka-zo, sun shiga achikin rua, su-na-wanka, su-ka-aje bantunansu gefe, sai ya zo ya kwa- -che duka, ya je, ya hau itachen tsakan 7 ruan This story is about (a boy called) Musa. A story, a story. Let it go. Let it come. A certain chief begat children, two in number, a girl and a boy. They grew up. A husband was found for her, the daughter, (but) she said she did not want him ; only her big brother she loved. If she was told to go and call Musa, then she went, (and) said, ' What's-your-name, they say you are to come.' And it was always so, (till) one day her brother said, ' I shall cure her of that.' (Lit. I shall make its medicine.) There was a small stream at their village, the children used to bathe in it when the sun was up ; there was a tree in the middle of the stream at their village where the girls used to fasten their little loin- cloths. And Musa waited in the meantime. When they had come (and) entered the water (and) bathed they laid aside their loin-cloths at the water's edge. Then he (Musa), came and took them all away, and went and climbed the tree in the middle of the water "** i • «*• *•> / •' , T • «* *• « <* «». h Li ^f(^iLiisUU^.:.^ • M 7 1 •» A^^a » • *-g k-§ J ^ *^ *• ZK-^** -^J* • j ^^^\J LJ' ^".OT" >0o? 276 STORIES ABOUT PEOPLE. No. 18 tsatsakin ruan, kowa ya fito bai gani bantensa ba, sal shi dinga kuka. Sai Musa kua shi-na bisa, shi-na- -gani, har su duka su-ka-fito, ya che, ' Ku duka ga bantunanku wurina, kowa ya kirayi sunana naa ba shi bantensa, idan ba hakanan ba ; ba ni ba ku.' Sai wata ta zo, ta che, ' Kai ; Musa, kai Musa, Musa 8 gaia, Musa dan sarakai, domin Ala Musa ba ni bantena.' Sai shi ba ta. Hakanan hakanan har su duka su-ka-karbi bantunansu. Sauran kanua tasa. Sai aka-che, ' Tafi ki karbi bantenki.' Ruan kua iyakan idanun sau shi ke. Sai ta shiga 9 ruan, ta che, ' Kai Musa, Musan gaia Musa dan sara- -kai domin Ala Musa ba ni bantena.' Sai Musa ya che, (middle of the water), each one who came out did not see his (her) cloth, whereupon he (she) began to cry. And Musa was up above and watching till they all came out. He said, 'All of you, see, your cloths are with me. Whoever calls out my name, I will give him (her) his (her) cloth ; otherwise I will not give you.' Then one girl came forward. She said, ' You, Musa, you, Musa, Musa the spiteful one, Musa the son of chiefs, for Allah's sake, Musa, give me my loin-cloth.' And he gave her (it). And so on, and so on, until they all received from him their cloths, and there was only left his little sister. And she was told, 'Go and get your cloth.' Now the water was up to the ankles. Then she entered the water (and) said, ' You, Musa, Musa, the spiteful one, Musa the son of chiefs, for Allah's sake, Musa, give me my loin- cloth.' But Musa said, 278 STORIES ABOUT PEOPLE. No. 18 1 Ba ni ba ki sai kin kara fadi, saanan in ba ki.' Ashe ta manche ne da ta tuna sai ta che, ' Kai wane, kai wane wanen gaia, wane dan sarakai, domin Ala wane ba ni bantena.' Sai ya che, ' 10 Na ki ba ki, na ki ba ki, sai kin che, Kai Musa, kai Musa, Musan gaia, Mu- -sa dan sarakai, domin Ala Musa ba ni bantena.' Sai nan da nan rua ya kama mata kwobri. Sai ta che, 4 Kai wane, kai wane, wane(n) gaia, wane dan sar- -akai, domin Ala wane ba ni bantena.' Sai rua ya kama ta ga katara. Sai Musa ya che, ' Na ki ba ki sai kin che, Kai Musa, Musan gaia, Musa dan sarakai, domin Ala Musa, ba ni bantena.' * I do not give it to you till you have said it again, then I will give it to you.' Now she has forgotten (for a minute that she would not say his name) ; when she remembered, then she said, •You, What's-your-name, you,What's-your-name,What's-your- name the spiteful one, What's-your-name the son of chiefs, for the sake of Allah, What's-your-name, give me my cloth.' But he said, ' I have refused to give you, I have refused to give you, till you say, You, Musa, you, Musa, Musa the spiteful one, Musa the son of chiefs, for the sake of Allah, Musa, give me my cloth.' Now by this time the water was up to her shins. Then she said, 'You, What's-your-name, you, What's-your- name, What's-your-name the spiteful one, What's-your-name the son of chiefs, for Allah's sake, What's-your-name, give me my loin-cloth.' But now the water had reached her thighs. But Musa said, 4 1 have refused to give you unless you have said, You, Musa, Musa the spiteful one, Musa the son of chiefs, for the sake of Allah, Musa, give me my cloth.' L0f:f"%£ 28o STORIES ABOUT PEOPLE. No. 18 Ta che, ' Kai wane, kai wane, wanen gaia, wane dan sara- -kai, domin Ala wane ba ni bantena.' Sai Musa ya che, ' Na ki ba ki, na ki ba ki sai kin che, Kai Mu- -sa, kai Musa, Musan gaia, Musa dan sarakai domin Ala Musa ba ni bantena.' Sai ma ya kama ta ga kirji. Sai ta che, ' Kai wane, kai wane, wanen gaia, wane dan sarakai, domin Ala wane ba ni bantena.' Sai Musa ya che, ' Na ki ba ki, sai kin kirayi su- -nana.' Sai rua ya kama ta ga wia. Aka-che, ' Ke fadi sunansa, idan ba ki fadi ba rua n yaa chi ki.' Rua kua shi-na kokari, shi kama ta ga haba, sai ta che, ' Kai Musa, kai Musa, Musan gaia She said, 'You, What's-your-name, you, What's-your-name, What's-your-name, the spiteful one, What's-your-name the son of chiefs, for the sake of Allah, What's your name, give me my loin-cloth.' But Musa said, ' I have refused to give you, I have refused to give you, unless you say, You, Musa, you, Musa, Musa the spiteful one, Musa the son of chiefs, for the sake of Allah, Musa, give me my cloth.' And the water reached to her breasts, but she said, ' You, What's-your-name, you, What's- your-name, What's-your-name, the spiteful, What's-your- name the son of chiefs, for Allah's sake, What's-your-name, give me my cloth.' But Musa said, ' I have refused to give you till you have called out my name.' And the water was up to her neck. And they said, ' Speak his name ; if you do not speak the water will swallow you up.' Now the water was trying hard to reach her chin. Then she said, 'You, Musa, you, Musa, Musa the spiteful one, ^-^fe^j^!^te^ i^y^^^ffi^: t^&4i*4&<*i*'A&t -^4'fe-F*^^®^^2^^ 282 STORIES ABOUT PEOPLE. No. 18 Musa dan sarakai domin Ala Musa ba ni bantena.' Sai ya che, ' Kara fadi.' Ta fadi. Ya che, ' Kara.' Ta kara bar uku. Ya che, ' Kii kara fadi ni mijinki ? ' Ta che, ' Aa.' 4 Ki-na so mijin da aka-ba ki ? ' Ta che, 4 I.' Mafari ke nan, wa ba shi auren kanua. Shi ke nan. 12 Kungurus kan kusu. Musa the son of chiefs, for the sake of Allah, Musa, give me my cloth.' But he said, 'Repeat it.' She said it (again). He said, 'Again.' She repeated it, until three times. He said, 'Are you going to say again that I am your husband ? ' She said, ' No.' ' Do you want the husband whom you have been given?' She said, 4 Yes.' This was the beginning (of the custom) that a brother should not marry his sister. That is all. Off with the rat's head. ,y^gfr^j>&p*^ Jfr^^fy&l*$&ty 284 STORIES ABOUT PEOPLE. No. 19 No. 19. Wanan tatsunlar mahalbi che da sarki. Wani mutun ne, ba shi da aiki komi sai halbi, da shi da dansa. Ranan su-ka-tafi daji, da dansa, ba su samu komi ba, sai kusu. Sai dansa l ya yada kusu. Sai su-ka-ji yunwa. Uban ya che, ' 2 Gasa muna kusunmu, mu chi.' Yaro ya che, ' Ai 3 na yas.' Uban ya che, ' Ka ga dan durun uwa.' Uban ya dauki gatari, ya buge yaro, ya suma. Ya 4 tafia(r)sa, ya bar shi. Yaro ya falka, ya tashi, ya tafo gida da dare. Ya iske sun yi kwana, sai ya shiga da- -kinsa, ya dauki tarkachensa, ya kama hainya, This tale is about a hunter (lit. a shooter) and a chief. There was once a certain man who had no other work but hunting, both he and his son. One day (he) they went to the bush with his son. They did not find anything but a rat, and his son threw the rat away. But they became hungry (and) the father said, ' Roast our rat for me, (and) let us eat.' The boy said, 'Oh, but I have thrown it away.' The father said, ' . . . ' (cursing him), (and) the father lifted (his) axe and struck the boy; he fainted. He (the father) went his way, (and) left him. The boy came round, he rose up, and went home by night. He found them asleep, so he entered the room and lifted his belongings. He took the road, •2^A/£4:.«32 -tj^-ft,"^-^ 286 STORIES ABOUT PEOPLE. No. 19 shi-na-zua wani gari. Da ya kai gari da dare, sai ya shiga chikin gari. Kowa ya yi kwana. Shi-na-tafia chikin gari har ya kai gidan sarki. Ya shiga har chikin gida, funtu, babu rlga, babu wando. Sai ya tada sarki. Sarki ya che, ' Daga ina ? ' Ya che, ' Daga gari kaza.1 Sai sarki ya che, ' Lafia ? ' Yaro ya che, ' Da ni da ubana mu-ka-je daji yawo halbi, ba mu samu komi, sai kusu guda daia, ya ba ni riko, na manche shi wani wuri. Da mu-ka-ji yunwa sai ya che, Kawo kusu, mu gasa, mu chi. Sai na che, Na yashe shi ban sani ba. Sai ya yi fushi, ya dauki gatari, ya buge ni, na suma. Da mareche ya yi, sai na falka na tashi, (and) was going1 to a certain town. When he reached the town it was night ; he entered into the town. Every one was asleep. He proceeded into the middle of the town until he reached the chief's house. He entered until he was right in the house, (he was) naked, without clothes, without trousers, and he met the chief. The chief said, ' From where ? ' (And) he replied, ' From such and such a village.' And the chief said, ' Is it well with you ? ' The boy said, ' Both I and my father went to the bush to walk and shoot. We did not find anything but one single rat, he gave (it) me to keep, I forgot it somewhere. When we became hungry, then he said, Bring the rat that we may roast it and eat. And I said, I have dropped it, I do not know where. Thereupon he became angry. He lifted his axe (and) struck me. I fainted. When evening came then I recovered (and) rose up, 288 STORIES ABOUT PEOPLE. No. 19 na zo nan.' Sarki kua ya je yaki, aka-kama dansa aka yanke shi. Sarki ba shi da da, namiji. Sai sarki ya che, ' Yanzu ba ka rufa mani aslri ? ' Yaro ya che, 4 Rufin asiri kaman kaka ? Sarki ya che, 4 Ba ni da da namiji, in gari ya waye, in che kai dana ne, da aka-kama wurin yaki, ka gudano, ka zo.' Yaro ya che, 4 Wanan ai ba shi da wia.' Sarki ya shiga daki, ya dauko bindiga, ya buga chikin dare. Sai 6uwar gidansa ta fito, ta che, ' Alfanda zaki bada razana, bindigar me ka ke bugu da da darenga ? ' Sarki ya che, l Wane 6 ya zo.' Sai uwar gida ta rangada 7 guda. Sai gari ya tashi tsaye, ana-che, 4 Menene ya faru, gidan sarki ana-buga bindiga da dadarenga ? ' Aka-che dan sarki ya zo wanda aka-kama (and) came here.' Now the chief had gone to war, and his son had been captured and killed. The chief had no male child. And the chief said, l Now will you not keep a secret for me ? ' The boy said, ' What kind of a secret ? ' The chief said, ' I have no male child, when dawn comes I shall say you are my son, who was caught at the war, and that you ran away and came back.' The boy said, 'That is surely not difficult.' (Then) the chief entered his room (and) took up his gun (and) fired it (it was) in the middle of the night. And ' the mother of the house ' came out (and) said, 4 King, lion who causes fear, what is the gun you are firing in the night ? ' The chief said, 4 So-and-so has returned.' Thereupon the mother of the house raised the sound of joy, and the town rose up, (and) they were asking, 4 What had happened at the chief's house, (seeing that) they are firing a gun at this time of night ? ' (And) they said that the chief's son had come, he who had been caught >>>^^i^Ur:.fr^^^£-J ^^^fcfi^t6^^4^FA^#.* 1425 u 290 STORIES ABOUT PEOPLE. No. 19 wurin yaki.' Aka che, ' Madala, madala.' Gari ya waye, yaro ya yi wanka, sarki ya gama masa kaya, ya fito. Fadanchi, wadansu su-na-chewa, ' Ba dansa ba ne.' Wadansu su-na-chewa, ' Dansa ne.' Ranan sai sarakai su-ka-gama kai, su-ka-che, ' Ku bari mu gani, izan dansa ne.' Su-ka-gama ma diansu kaya, su-ka-damra masu sirida bisa angarmu, su-ka-hau, su-ka-che masu, ' Ku bi gidan sarki, ku kirayi dansa, ku che ku tafi kilisa.' (sk) Su-ka-che, ' In kun je, kun yi sukua, in kun zame, ku sabka, ku sare dawakin, ku komo gida.' Kowa ya ba dansa kansakali, ya rataya, su ka je gidan sarki, su ka kira yaro. Ashe at the war.' And they said, 'Indeed! indeed!' When it was dawn the boy bathed (and) the chief gave him (gifts) goods (and) he came forth. (Among) the councillors some said, ' It is not his son.' Others said, ' It is his son.' Now one day the head-men joined their heads together, (and) said, ' Wait, and we shall see if it is (really) his son.' Then they added goods (presents) to those their children already had, (and) they put the saddles on the war-horses for them. (And) they (the children) mounted, (and the fathers) said to them, 4 Go to the chief's house and call his son, and say you are going to take horse exercise.' And they said, 'When you have gone and galloped and pulled up, you must dismount, (and) kill your horses, (and) come home.' (And) each one gave his son a sword (and) he slung it on his shoulder, (and) they came to the chiefs house and called the boy. Now truly 292 STORIES ABOUT PEOPLE. No. 19 makwarmachi ya ji, ya je, ya gaya ma sarki. Sarki ya yi shiri ya aje ya che, ' Funtu ya yi rawa, bale mai-riga.' Sarki ya kirayi yaro, ya fada masa, ya che, ' In kun je, komi ka gani sun yi, kai ma ka yi.1 Yau yara su-ka-zo, su-ka-kirayi dan sarki, su-ka-tafi. Da su-ka-je, su-ka-yi sukua, sai su-ka-sabka, su-ka-sare dawaki. Yau dan sarki, shi ma ya yi suka, ya zame, ya sabka, ya sare dokinsa. Su-ka-komo gida. Sai sarakai su-ka-che, ' Karia ne, gobe ku koma, gari ya waye su-ka-zo, su-ka-kira shi.' Sarki ya sa dogarai, su-ka-damra masa sirdi bisa baban doki, su-ka-tafi. Da su-ka-je some tale-bearer has overheard, (and) he went and told the chief. The chief made similar preparation (horse, &c.) and put the things aside, (and) said, ' If the naked man can dance, much more can the man with the cloak.' The chief called the boy, (and) told him, (and) said, ' When you have gone, every- thing you see they have done, do you also do.' So the boys came, (and) called the son of the chief, (and) they set off. As they went they galloped ; then they dismounted (and) killed their horses. So the son of the chief he too galloped, pulled up, dismounted, (and) killed his horse. They went home. And the head-men said, ' It is a lie, to-morrow you go back.' When it was dawn they came (and) called him. The chief caused (his) body-guard to fasten the saddle on a great horse for him. They went off; as they went fi^M 294 STORIES ABOUT PEOPLE. No. 19 su-ka-yi sukua. Sai su-ka-sasabka, 8 su-ka-sasare dawakinsu. Dan sarki, shi kuma da ya yi suk(u)a, sai ya sare dokinsa, su-ka-komo gida. Sai sarakai su-ka-bai diansu bayi, buduri masu-chau, su-ka-che, ' Ku tafi da su chikin daji, ku sasare su.' Makwormachi ya je, ya kwormata ma sarki, sai sarki ya ba dansa 9 kuyangi blu, ya che, ' Ku tafi, komi ka gani sun yi, kai ma ka yi.' Su-ka-tafi daji, yan sarakai su-ka-sasare kuyanginsu, dan sarki shi kuma ya sasare nasa, su-ka-komo gida. Sai su-ka-che dansa ne. Ana-nan, they galloped. Then they dismounted, (and) killed their horses. The chiefs son also, when he had galloped, then he killed his horse, (and) they returned home. Then the sub-chiefs gave their sons slaves, beautiful maidens, (and) said, 'Take them to the midst of the bush (and) slaughter them.' The tale-bearer (again) went and informed the chief, and the chief gave his son two female slaves, he said, ' Go, whatever you see they have done, do you do too.' They went to the bush. The sons of the head-men killed their female slaves (and) the chief's son also killed his, (and) they returned home. And they said, ' It is his son.' And so time went on, '^^^fi^^f^. ^^^^^l^&^^S ^j^tofct^^;^ ;.t_£&iixi *»>ffiA» r4ii£# ' / ' x^^X " V J A > 296 STORIES ABOUT PEOPLE. No. 19 sai ranan uban yaro ya zo, shi-na-rataye da kwori. Ya iske fadanchi, ya chika, sai ya wuche har gaban sarki, ya gaishe su. Yaro na zamne. Sai ya che, ' Ba ka tashi, mu je, mu yi ginan kusanmu ? ' Yaro shi na kurum. Sai sarki ya tashi, ya shiga gida, ya kiraye su, ya che, ' Mahalbi ka rufa mani asiri, komi ka ke so naa ba ka.' Mahalbi ya Ida. Sarki ya yi lalashi, sarki ya che, 4 Komi na dunianga 10 naa baka dari dari.' Sai mahalbi ya kia. Sarki ya che, ' Ku damra mani sirdi.' Aka-damra sirdi, aka-damra ma yaro sirdi, sarki ya ba yaro takobi, ya rataya. Su-ka-tafi till one day the boy's father came ; he was carrying his quiver slung. He met the councillors ; he heard all he wished to know, (and) then passed on till (he came) before the chief. He greeted them ; the boy was sitting (by his side) ; and he said, ' Are you not going to get up that we may go and dig for our rats ? ' The boy was silent. Then the chief rose up, (and) entered the house, (and) called them. He said, ' Hunter, keep the secret for me, and whatever you wish I will give you.' The hunter refused. The chief entreated him. The chief said, 'Everything in the world I will give you, one hundred of each.' But the hunter refused. The chief said, 4 Saddle up for me.' They saddled, they saddled (a horse) for the boy. The chief gave the boy a sword, (and) slung it across his shoulder. They went off :, 298 STORIES ABOUT PEOPLE. No. 19 daji. Sarki ya tsaya, ya che ma yaro, ' n Au ka sare ni, ka dauki kayanga, ka ba ubanka, ku koma gari, ku chi duniarku, au ka sare ubanka, ni da kai mu koma, mu zamna.' Yaro ya yi barkatai. To in kai ne Bature, chikinsu, wa zaa ka sarewa chikinsu ? In ba ka san wanda zaa ka sare ba, shi ke nan. 12 Kungurus kan ku- -su. to the bush. The chief halted (and) said to the boy, ' Either you kill me, (and) take these goods (horse, &c.), (and) give to your father, (and) return to the town, (and) enter into your (kingship) world, or you kill your father, (and) you and I will go back and live (as before).' The boy was distracted, (not knowing what to do). Now if it were you, O white man, among them whom would you kill ? If you do not know whom you would kill, there it is. Off with the rat's head. C?*/*^ 300 STORIES ABOUT PEOPLE. No. 20 No. 20. Wanan tatsunlar duma che da yarinya Wani mutum ne, sunansa Alabarma, atajiri. Shi-na da kurdi dayawa, bai samu haifua ba. * Sai chikin sadakunsa, wata ana-che mata Watapansa, ita che l ta haifi dia guda daia, mache, shi kua Alabarma ba shi so abinda ke taba yarinya nan. Ita kua yarinya sunanta, Furaira. Yau ranan uwa tata ta goya ta, su-ka-tafi daji domin ta yi torotso. Sai Furaira ta ga dan dume guda daia, shi ke nan gare ta, babu wani kuma. Sai ta che, ' Alabarma, tsumke mani dan dume This is a story about a pumpkin and a maiden. There was a certain man by name Alabarma, a rich man. He had much money, (but) he had not any children. But among his concubines was one called Watapansa, (and) she had given birth to one daughter ; and he, Alabarma, did not wish any- thing to touch this little girl. Now the girl's name was Furaira. And one day her mother took her on her back and they went off to the bush in order that she might ease herself. And Furaira saw one young pumpkin, that was all she (the mother pumpkin) had; there was not another. And she, (the little girl) said, ' Alabarma (Watapansa ?) pluck the baby pumpkin for me 302 STORIES ABOUT PEOPLE. No. 20 in yi wasa.1 Sai Alabarma ta che, ' Haba Furaira kaka dan dume guda daia shi ke nan, ga uwa(r)sa, ni ke tsumkewa, in ba ki.' Sai Furaira ta rika kuka, sai uwa tata Alabarma ta che, ' Idan ki yi kuka ne, sai ki yi, ama ba ni tsumke dan dume guda dai in ba ki.' Su-ka-zo gida, yarinya ta-na-kuka. Ubanta ya tanbaya, uwa ta gaya masa mafari. Sai uban yarinya ya che, ' Koma, ki tsumke, ki ba ta.' Yau, ta koma, ta tsumke, ta ba ta. Ana-nan, sai ranan dan dume ya rika bin yarinya, shi-na- -fadi, ' Nama in chi Furaira, nama in chi.' to play (with).' But Alabarma (Watapansa?) said, 'Come now, Furaira, how is this? One solitary baby pumpkin is there. See, there is its mother, (which) I will pluck and give you.' But Furaira began to cry and her mother Alabarma (Watapansa ?) said, ' If you are going to cry you must just cry, but I am not going to pluck the solitary baby pumpkin to give you.' They returned home, (and) the little girl continued weeping. Her father asked (the cause). Her mother told him from the beginning. And the little girl's father said, ' Go back, (and) pluck (it), and give to her.' So she returned, (and) plucked it, (and) gave her. Then that day the baby pumpkin commenced to follow the maiden. It kept saying, ' Meat I must eat, Furaira, meat I must eat.' fi^j^frtostyfrti :-&*it *^%4i&^^&^ (j^^^^4^j^ (^ ^fe-ttygg*&Lgf G -f -!? .iljf ^.\^^:^V^4;.^L jjt^^^Ufciii^4^ X> ;._ 304 STORIES ABOUT PEOPLE. No. 20 Sai aka-zo, aka-shaida masa, aka-che, l Ga Furaira dan dume na-bin ta, shi-na-che, wai nama shi chi.' Alabarma ya che, ' Aje chikin akuyoyi.' Aka-kai shi chikin akuyoyi, ya chinye. Aka-kai shi ga wadansu, ya chinye, hakanan har ya chinye garken awaki dari uku da hamsin. Sai dume ya komo, shi-na-fadi, ' Nama in chi Furaira, nama in chi.1 Aka-zo, aka-fada ma ubanta, sai ya che, ' Akai-shi garken tumaki.' Aka-kai shi, ya chainye garke dare bakwoi na tumaki, ya komo, shi-na-bin yarinya, shi-na-fadi, ' Nama in chi Furaira, nama in chi.' Sai aka-che, ' 2 Ya chainye garken And they came and bore witness to him saying, 'Look at Furaira, the baby pumpkin is following her (and) saying he must eat meat.' Alabarma said, ' Put it among the goats.' It (the pumpkin) was put among the goats. It ate them up. It was taken to some others. It ate them up. And so on till it had devoured three hundred and fifty flocks of goats. But the pumpkin returned and said, ' Meat I must eat, Furaira, meat I must eat.' They came and told her father and he said, 4 Let it be taken to the sheep-fold.' It was taken, and ate up a flock of seven hundred sheep. It came back, (and) kept following the maiden, (and) saying, ' Meat I must eat, Furaira, meat I must eat.' And they said, 4 It has eaten the flock of i. ~8L*Lajj££5£&* i^, i£r« /.>« T* ajJ.^.uJf.IJ.Aa^.'.^W w s««-' ^^ x^ sL^^^JSj^M 1425 306 STORIES ABOUT PEOPLE. No. 20 tumaki, 3 ya komo, shi-na-bin-ta.' Ubanta ya che, ' Akai shi garken shanu.' Aka-kai shi garken shanu, ya chainye garken shanu duka. Ya komo, shi-na-bin yarinya, shi-na-fadi, ' Nama in chi Furaira, nama in chi.1 Sai aka-zo, aka-gaya ma ubanta, sai shi kuma ya che, ' Akai -shi garken rakuma.' Aka-kai shi garken rakuma, sai ya chainye, ya komo, shi-na-bin yarinya, shi-na-fadi, ' Nama in chi Furaira, nama in chi.' Sai ya che, 'Akai-shi gidan bayi ? ' Akai-shi gida- -n bayi, ya chainye-su, ya komo, shi-na-bin yarinya, shi-na-fadi, l Nama in chi Furaira, nama in chi.' sheep, (and) has come back and is following her (the maiden).' Her father said, ' Let it be taken to the cattle kraal.' It was taken to the cattle kraal. It ate up the whole kraal of cattle. It returned, (and) was following the maiden (and) saying, ' Meat I must eat, Furaira, meat I must eat.' And they came and told her father, and he again said, ' Let it be taken to the camel kraal.' It was taken to the camel kraal; but it ate them up, (and) returned. It was following the maiden (and) saying, 'Meat I must eat, Furaira, meat I must eat.' And they said, 'Let it be taken to the slaves' quarters.' It was taken to the slaves' quarters, it ate them up ; it returned, (and) was following the maiden, (and) saying, 'Meat I must eat, Furaira, meat I must eat.' 308 STORIES ABOUT PEOPLE. No. 20 Ubanta ya che, ' Ku kai shi ruga.1 Aka-kai shi ruga, ya chainye mutanen ruga, ya komo, shi-na-fadi, * Nama in chi Furaira, nama in chi.' Hakanan har ya chainye mutane duka, shanu, akuyoyi tumaki, rakuma, dawaki, duka ya chainye, hata kaji, zabi, agwagwa, tantabara, duka, sauran mai-gida kadai. Sai ya bi yarinya, sai ta gudu, ta bi ubanta, sai ubanta ya che, ' Babu komi kuma sai ni kadai, idan ni 4zaa ka chi, dauke ni, ka chi.' Sai dan dume ya dauke shi, ya hade. Sai ya bi yarinya, ta gudu, ta je wurin rago lahia ubanta. Sai ya je, zaa shi kama (ya) Her father said, ' Take it to the cattle grazing ground.' They took it to the grazing ground (and) it devoured all the people on the ground, (and) came back, (and) said, ' Meat I must eat, Furaira, meat I must eat.' And so on, until it ate up all the people, cattle, goats, sheep, camels, horses, all it devoured, even the fowls, guinea-fowls, ducks, pigeons, everything (and) there remained only the master of the household. And it (the pumpkin) followed the maiden, and she ran, (and) went after her father, and her father said, ' There is nothing left but I myself. If it is I you would eat, take me, (and) eat me.' And the baby pumpkin took him up and swallowed him ; then it followed the maid. She fled, and came to the paschal ram of her father's. And it came on, (and) was about to seize 3io STORIES ABOUT PEOPLE. No. 20 yarinya, sai ragon lahia ya zabura, ya buga dan dume da kafo. Sai ya pashe, sai tumaki, da akuyoyi, da shanu, duka su-ka-rika fitowa. Shi ke nan. 5 Kunguru- -s kan kusu. the maiden, but the paschal ram sprang forward, (and) struck the young pumpkin with his horn. And thereupon it split open, and sheep, and goats, and cattle, all kept coming forth. That is all. Off with the rat's head. 3i2 STORIES ABOUT PEOPLE. No. 21 No. 21. Wanan tatsunlar gawo che da yarinya. Wani mutun ne, ana- che masa malam Umaru mijin 1 Ladi. Shi-na da 2matansa bm, wanan, Mowa, wanan, Baura. Su duka su-na da yayansu, mata. Wanan Mowa nan, kulum, idan 3 ta yi shara, sai ta ba dianta, ta kai gun gawo, ta zubar. Gawo kua shi-na da wani abu kamar chibi, idan yarinyar nan ta kai shara, sai ta taba, ta che, ' Gawo da chibi.' Kulum hakanan ta ke yi. Ranan ta je, ta zuba shara, sai ta taba. This story is about a 'gawo '-tree and a maiden. There was a certain man, by name, Doctor Umaru, the husband of Ladi. He possessed two wives, one (called) Mowa, one (called) Baura. They both had children, girls. The one called Mowa, always, if she has swept, then she used to give (the sweepings) to her daughter, (and) she took them to where the gawo-tree was and threw (them) away. Now the gawo-tree had some growth on it that looked like a person's navel, and if this maiden took the sweepings (there) she used to touch (it) and say, ' The gawo-tree with the navel.' And it was always so she used to do. One day she went, (and) threw out the sweepings, (and) then touched (the mark). 3H STORIES ABOUT PEOPLE. No. 21 Sai gawo ya chire, ya bi ta, shi-na-fadi, ' Da safe, gawo da chibi, da yama gawo da chibi.' Sai yarinya ta sheka, gawo ya bi ta. Taje, ta iske masu-shibka, su-ka-che, ' Ke yarinya me ya faru ? ' Ta che, ' Wani abu ne ke bii na.' Su-ka-che, 4 Zamna nan har shi zo. Mu dauki abin shibka, mu bubuge shi, mu kashe.' Aka-jima kadan sai gawo ya zo, shi-na- -fadi, ' Da safe gawo da chibi, da yama gawo da chibi.' Sai masu-shibka su-ka-che, ' Yarinya kara gaba.' Sai yarinya ta sheka, ta je, ta iske masu-noma, sai su-ka-che, ' Ke yarinya me ya faru ? ' But the gawo-tree pulled himself out (of the ground) (and) followed her, (and) was saying, ' Of a morning it 's, The gawo- tree with the navel ; of an evening it 's, The gawo-tree with the navel.' Then the maiden ran away, (and) the gawo-tree followed her. She came (and) met some people sowing, (and) they said, 'You, maiden, what is the matter?' She said, ' Something is following me.' (And) they said, l Sit down here till it comes. We will take the sowing implements, (and) beat him (and) kill (him).' They waited a little and then the gawo-tree came along. He was saying, ' In the morning it 's, The gawo-tree with the navel ; in the evening it 's, The gawo-tree with the navel.' Thereupon the sowers said, * Maiden, go further on.' And the maiden ran on. She came and met some people hoeing, and they said, ' Maiden, what is the matter ? ' 316 STORIES ABOUT PEOPLE. No. 21 Sai ta che, ' Wani abu ke bii na.' Su-ka-che, ' Tsaya nan shi zo, ko hauyomu ba mu dauki, mu 4 bubuge shi, mu kashe ? ' Aka-jiraa, sai gawo ya tafo, shi-na-fadi, ' Da safe gawo da chibi, da yama gawo da chibi, yau kl ga gawo da chibi.' Sai su-ka-che, ' Yarinya kara gaba.' Sai ta kara gaba, ta je, ta iske masu-fuda, su-na- -fuda, sai su-ka-che, ' Ke yarinya me ya farii ? ' Ta che, ' Wani abu ke bii na.' Sai su-ka-che, ' Zamna nan har shi zo.' Aka-jima, sai gawo ya tafo, shi-na-fadi, ' Da safe gawo da chibi, da yama gawo da chibi, yau kl ga And she said, ' Something is following me.' (And) they said, ' Stand here, let him come. Can we not then lift our hoes, (and) hit him, (and) kill (him) ? ' They waited a little while, then the gawo-tree came towards them ; he was saying, ' In the morning it 's, The gawo-tree with the navel ; in the evening it 's, The gawo-tree with the navel ; to-day you see the gawo-tree with the navel.' And they said, * Maiden, pass on.' So she passed on, and went and met some people ploughing. They were ploughing, and they said, 'You, maiden, what is the matter?' She replied, 'Something is following me.' And they said, ' Sit down here till he comes.' In a little while, then the gawo-tree came up ; he was saying, ' In the morning it 's, The gawo-tree with the navel ; in the evening it 's, The gawo-tree with the navel. To-day you see = Mf^tgk^\i^1$jjL&, — » •_"*/•'/ _• 3i8 STORIES ABOUT PEOPLE. No. 21 gawo da chibi.' Sai su-ka-che, ' Yarinya kara gaba.' Sai yarinya ta sheka. Sai ta je ta iske kadangare, shi-na-saka, shi-na-fadi, ' Kiryan, ba kiryan ba, zarta dama, zarta hagu.' Sai ya che. ' Ke yarinya ina zaa ki, ki na gudu ? ' Ta che, ' Wani abu ke kora na.' Ya che, ' Tsaya nan har shi zo.' Yarinya ta labe gun kadangare, shi-na-fadi, ' Kiryan, ba kiryan ba, zarta dama, zarta hagu.' Har gawo ya zo, shi-na-fadi, ' Da safe gawo da chibi, da yama gawo da chibi, yau ki ga gawo da chibi.' Sai yarinya ta che, ' Ga shi chan zakua.' Sai kadangare ya che, ' Bari shi zo, ama in ya zo, ina-raba ki da shi, ki-na-amre na ? ' Ta che, * I.' Yau, sai gawo ya zo. the gawo-tree with the navel.' Thereupon they said, ' Maiden, pass on.' So the maiden ran on. Then she came (and) met a lizard ; he was weaving and was saying, ' Kiryan, not kiryan, throw to the right, throw to the left (of the shuttle).' And he said, * You, maiden, where are you going (that) you are running (so) ? ' She said, ' Something is pursuing me.' He said, ' Wait here till it comes.' The maiden nestled close up to the lizard, (who) was saying, ' Kiryan not kiryan, a cast to the right, a cast to the left,' until the gawo-tree came up. He was saying, ' In the morning it 's, The gawo-tree with the navel, in the evening it 's, The gawo-tree with the navel ; to-day you see the gawo-tree with the navel.' And the maiden said, ' See, there he is coming.' And the lizard said, ' Let him come, but if he has come, (and) I save (lit. separate) you from him, are you going to marry me ? ' She said, ' Yes.' Now the gawo-tree came up. _ -. S «-* • r» _ 320 STORIES ABOUT PEOPLE. No. 21 Ya che, ' Ina ajiana ? ' Kadangare ya che, 4 Wani ajla ka ba ni ? ' Gawo ya che, 4 Yarinya nan, da ke bayanka.' Kadangare ya che, l Wanan ya- -rinya ta fi harfinka.' Sai gawo ya che, ' Kadangare karanbani gareka.' Sai kadangare ya che, ' Ai namiji tonka ne, sai antaba, akan-san mai-yaji.' Sai gawo ya yi fushi, ya kama kadangare, ya hade, sai ya fito ga idanun gawo. Sai ya kuma kama shi, ya hade, sai ya fito ga kunuwansa. Sai ya kuma kama shi, ya hade, sai ya fito ga kirjinsa. Sai ya kuma kama shi, ya hade, kadangare ya fito He said, 4 Where is the thing I gave you to keep for me ? ' The lizard said, l What did you give me ? ' The gawo-tree replied, 4 The maiden who is behind you.' The lizard said, 4 This (maid) is stronger than you.' And the gawo-tree said, ' Lizard, you are forward.' But the lizard replied, ' Ah ! A man is like the little red peppers, not till you have touched (tasted) them do you know how hot they are.' Then the gawo-tree got angry. He seized hold of the lizard. He swallowed him, but he came out of the gawo-tree's eyes. Then he caught him again (and) swallowed him, but he came out at his ears. Then he caught him again and swallowed him, but he came out of his breast. Then he caught him again and swallowed him, but the lizard came out H?% •^ -I f Q tfOx* /£?tf **CTA ••^4*5 322 STORIES ABOUT PEOPLE. No. 21 ga chiblarsa. Sai gawo ya fadi, ya mutu. Sai kadangare ya che, 4 Tashi in rake ki gida.' Sai ta tashi. Su-ka-je gidansu, ya tsaya bakin kofar gida, ita kua ta shiga gida, ta yi zamanta. Aka-tanbaye-ta, ' Ina ki tafi ? ' Ta 5 kyale. Sai ubanta ya fito, ya iske mutun 6 tsugune kofar gida. Sai ya che, ' Lafia.' Ya che, ' Ni da yarinya nan mu-ka-zo, kaji kaji wada mu-ka-yi da ita.' Sai ubanta ya che, ' Ai ba ta fadi ba.' Sai ya shiga gida, ya gaia ma mata. Sai aka-che, ' Kaka ki zo, ba ki fada ba ? ' Sai ta che, ' Ala shi kyashe ni, in amri kadangare.' Sai ubanta ya koma waje daia, ya kirayi Baura, at his navel. And the gawo-tree fell down and died. And the lizard said, ' Rise up, and I shall accompany you home.' So she rose up. They went to their (her) home. He (the lizard) stood at the entrance to the door of the house, but she entered into the house and went about her affairs. They asked her, * Where did you go to ? ' She did not make any answer. Then her father came out, (and) met a man sitting at the door of the house. And he said, ' Greetings. Are you well ? ' He replied, ' I and the maiden have come, and so on, and so, and so, and so (relating all that happened), we did with her.' And her father said, * Oh, she did not talk about (it).' And he entered the house, (and) told the women. Then they said, «How is it you came and did not say anything about it?' And she said, * May Allah save me from marrying a lizard.' Then her father went aside, (and) called Baura, \ • • 324 STORIES ABOUT PEOPLE. No. 21 ya che, ' Ba ki ba ni dlarki in yi keauta da ita ? ' Sai ta che, ' Haba 7 malam, ina da dia ? Ai kai ke da abinka, kiraye ta, ka yi magana da ita.' 8 Sai malam ya kirayi yarinya, ya che, ' Ina-so in dauke ki, in yi keauta, 9 na gaia ma uwarki, ta che in kiraye ki, in gaia maki.' Ta che, ' 10 Asha malam, ai ba uwana ke da ni ba, kai kai ke da ni, ko kare, ko naman daji, ka dauke ni, ka ba shi, shi ke nan.' Sai ubanta ya che, ' Ala shi yi maki albarka.' Sai ya je, ya gaia ma kadangare. n Ashe dan sarki ne. Sai ya je gida, ya gaia ma ubansa, sai ubansa ya che, ' Madala.' Ya bada bawa goma, (k) kuyanga goma, sania goma, komi duka goma goma, aka-kai ma ubanta. Kana aka-bada zanua, aka-je aka-damra amre, aka-kawo amaria. (and) said, 'Will you not give me your daughter, to make a present of (to the lizard) ? ' And she said, ' As for that, O learned one, do I possess a daughter? No, you are a master of your own property. Call her (and) speak with her.' Then the Doctor called the maiden, and said, ' I wish to take you away and make a present of you. I have told your mother, (and) she said I must call you (and) tell you.' She replied, ' O learned father, no, it is not my mother who possesses me, it is you, you possess me. Be it a dog or a wild beast, take me and give to him. That is all I have to say.' And her father said, ' May Allah bless you.' Then he came and told the lizard, in reality he was a chief's son. Then he went home (and) told his father, and his father said, 4 Indeed ! ' And he gave him ten slaves, ten female slaves, ten cattle, and everything imaginable, ten of each, and took them to her (his future wife's) father's. Then he gave her clothes, (and) they came and were married, (and) he took away his bride. 326 STORIES ABOUT PEOPLE. No. 21 Akwai wani bawa ubansu, sunansa Albarka, kuturu ne, sai ya je gidansu, ya che shi-na-so(n) wachan, da aka-ba kada- -ngare, ta kia. Sai uwanta ta che, ' Me ta ke yi da kuturu ? ' Sai diarta ta che, ' lz Ina-sonsa, dan sarki ne.' Sai su-ka-che anba shi. Su-ka-damra masu amre, har aka-kai ta gida- -n miji, gona, ba su ga kowa ba, har ranan kadangare da aka-ba shi maata, diar Baura, sai ya che, 13 yaa je gewaiya gona. Ya hau doki da kade u ana-guda, su-ka-je, ya che, ' Albarka na gida ? ' Sai ya fito, ya gane shi, sai ya koma da gudu gida, ya che, ' Kawo ma dan ubangijina, rua.' Sai 15 maatar ta che, * Ubangijinka ? ' Ya che, * I,' * Ashe kai bawa ne ? ' Ya che, ' I.' Ita kua ta-na-daka. Sai ta aje tabaria, ta-na da chiki, sai ta shiga daji. Mafarin shiga daji ke nan. 16 Kungurus kan kusu. Now their (the lizard's) father had a certain slave, by name Albarka, a leper, and he went to their house, and said he was in love with that one, whom they had given to the lizard (and who) had refused him. But her mother said to her, ' What will you do with a leper ? ' But her daughter said, ' I love him, he is the son of a chief, (in disguise).' So they said she was to be given to him. They were married (and all the ceremonies performed) even up to taking her to her husband's home ; it was in the fields. And (the pair) did not see any one, till one day the lizard, who had been given the daughter of Baura for a wife, said he was going for a walk round the farms. He mounted his horse amid clapping and sounds of joy. They came (and) he said, ' Is Albarka at home ? ' Then he (Albarka) came out (and) saw him, then he ran back in haste to the house (and) said, ' Bring out water for my master's son.' But the wife said, ' Your master ? ' He replied, l Yes.' ' You are indeed a slave ? ' He said, ' Yes.' Now she was pounding, then she put down the pestle. She was with child. Then she entered the bush. That was the first person who went to the bush (became mad). That is all. Off with the rat's head. ^ OXFORD: HORACE HART, M.A PRINTER TO THE UNIVERSITY ' 43 I x-s o 6 DO O •d ! Q) f